£ib  wrp  of trhe  theological  Seminar y 

PRINCETON  •  NEW  JERSEY 


PRESENTED  BY 


The  American  Swedenborg 
printing  and  publishing  society 

BX  8711    .A7  D413  1871 
Swedenborg,  Emanuel,  1688- 
1772. 

Conjugal  love  and  its  chast 

i^ol  i  rfhl-ts 


CONJUGIAL  LOVE 

AMD  ITS 

CHASTE  DELIGHTS; 

ALSO, 

ADULTEROUS  LOVE 

AMD  ITS 

SINFUL  PLEASURES. 


v 

EMANUEL  S  WEDENBORG, 

Servant  of  the  Lord  Jeeue  Chritt. 


BEING  A  TRANSLATION  OF  HIS 

"DELITI:£  SAPIENTI^E  DE  AMORE  CONJUGIALi;  P08T  QUAS  SEQUUNTUK 
VOLUPTATES  INSANI/E  DE   AMORE  SCORTATORIO. 
(Ameteledami,  1T«8.") 


NEW  YORK: 
AMERICAN  SWEDEN BORG  PRINTING  AND  PUBLISHING  SOCIETY, 

18  71. 


Published  by  The  American  Swedenborg  Printing  and  Publishing 
Society,  organized  for  the  purpose  of  Stereotyping,  Printing,  and 
Publishing  Uniform  Editions  of  the  Theological  Writings  o/"Emanuel 
Swedenborg,  and  incorporated  in  the  State  of  New  York  a.  d.  1850. 


C  B.  W«BTCOTT  A  Ool, 
PRINTERS, 

7*  John  BC.N.T. 


CON JUGIAL  LOVE 


AND  ITS 

CHASTE  DELIGHTS. 


PRELIMINARY  RELATIONS  RESPECTING  THE  JOYS  OF  HEAVEN 
AND  NUPTIALS  THERE. 

1.  "  I  am  aware  that  many  who  read  the  following  pagjg 
and  the  Memorable  Relations  annexed  to  the  chapters,  will 
believe  that  they  are  fictions  of  the  imagination  ;  but  I  solemnly 
declare  they  are  not  fictions,  but  were  truly  done  and  seen ;  and 
that  I  saw  them,  not  in  any  state  of  the  mind  asleep,  but  in  a 
state  of  perfect  wakefulness  :  .for  it  has  pleased  the  Lord  to 
manifest  himself  to  me,  and  to  send  me  to  teach  the  things 
relating  to  the  New  Church,  which  is  meant  by  the  New 
Jerusalem  in  the  Revelation  :  for  which  purpose  he  has  opened 
the  interiors  of  my  mind  and  spirit ;  by  virtue  of  which  privi- 
lege it  has  been  granted  me  to  be  in  the  spiritual  world  with 
angels,  and  at  the  same  time  in  the  natural  world  witli  men, 
and  this  now  [1768]  for  twenty-five  years." 

2.  On  a  certain  time  there  appeared  to  me  an  angel  flying 
beneath  the  eastern  heaven,  with  a  trumpet  in  his  hand,  which 
he  held  to  his  mouth,  and  sounded  towards  the  north,  the  west, 
and  the  south.  He  was  clothed  in  a  robe,  which  waved  behind 
him  as  he  flew  along,  and  was  girt  about  the  waist  with  a  baud 
that  shone  like  fire  and  glittered  with  carbuncles,  and  sapphires: 
he  flew  with  his  face  downwards,  and  alighted  gently  on  the 
ground,  near  where  I  was  standing.  As  soon  as  he  touched  the 
ground  with  his  feet,  he  stood  erect,  and  walked  to  and  fro: 
and  on  seeing  me  he  directed  his  steps  towards  me.  I  was  in 
the  spirit,  and  was  standing  in  that  state  on  a  little  eminence  in 
the  southern  quarter  of  the  spiritual  world.  When  he  came 
near,  I  addressed  him  and  asked  him  his  errand,  telling  him 
that  I  had  heard  the  sound  of  his  trumpet,  and  had  observed 
his  descent  through  the  air.    He  replied,  "  My  commission  is  to 


CONJUGIAL  LOVE 


call  together  snch  of  the  inhabitants  of  this  part  of  the  spiritual 
world,  as  have  come  hither  from  the  various  kingdoms  of  Chris- 
tendom, and  have  been  most  distinguished  for  their  learning, 
their  ingenuity,  and  their  wisdom,  to  assemble  on  this  little 
eminence  where  you  are  now  standing,  and  to  declare  their  real 
sentiments,  as  to  what  they  had  thought,  understood,  and 
inwardly  perceived,  while  in  the  natural  world,  respecting 
Heavenly  Joy  and  Eternal  Happiness.  The  occasion  of  my 
commission  is  this:  several  who  have  lately  come  from  the  natu- 
ral world,  and  have  been  admitted  into  our  heavenly  society, 
which  is  in  the  east,  have  informed  us,  that  there  is  not  a 
single  person  throughout  the  whole  Christian  world  that  is 
acquainted  with  the  true  nature  of  heavenly  joy  and  eternal 
happiness;  consequently  that  not  a  single  person  is  acquainted 
with  the  pal  ire  of  heaven.  This  information  greatly  surprised 
my  brethren  and  companions ;  and  they  said  to  me,  '  Go  down, 
call  together  and  assemble  those  who  are  most  eminent  for  wis- 
dom in  the  world  of  spirits,  (where  all  men  are  first  collected 
after  their  departure  out  of  the  natural  world,)  so  that  we  may 
Icnow  of  a  certainty,  from  the  testimony  of  many,  whether  it 
be  true  that  such  thick  darkness,  or  dense  ignorance,  respecting 
a  future  life,  prevails  among  Christians.' "  The  angel  then  said 
to  me,  "  Wait  awhile,  and  you  will  see  several  companies  of  the 
wise  ones  flocking  together  to  this  place,  and  the  Lord  will  pre- 
pare them  a  house  of  assembly."  I  waited,  and  lo!  in  the 
space  of  half  an  hour,  I  saw  two  companies  from  the  north, 
two  from  the  west,  and  two  from  the  south  ;  and  as  they  came 
near,  they  were  introduced  by  the  angel  that  blew  the  trumpet 
into  the  house  of  assembly  prepared  for  them,  where  they  took 
t  leir  places  in  the  order  of  the  quarters  from  which  they  came. 
There  were  six  groups  or  companies,  and  a  seventh  from  the 
east,  which,  from  its  superior  light,  was  not  visible  to  the  rest. 
When  they  were  all  assembled,  the  angel  explained  to  them  the 
reason  of  their  meeting,  and  desired  that  each  company  in  order 
would  declare  their  sentiments  respecting  Heavenly  Joy  and 
Eternal  Happinkss.  Then  each  company  formed  themselves 
into  a  ring,  with  their  faces  turned  one  towards  another,  that 
they  might  recall  the  ideas  they  had  entertained  upon  the  sub- 
ject in  the  natural  world,  and  after  examination  and  delibera- 
tion might  declare  their  sentiments. 

3.  After  some  deli Deration,  the  First  Company,  which  was 
from  the  north,  declared  their  opinion,  that  heavenly  joy  and 
eternal  happiness  constitute  the  very  life  of  heaven  ;  so  much  so 
that  whoever  enters  heaven,  enters,  in  regard  to  his  life,  into  its 
festivities,  just  as  a  person  admitted  to  a  marriage  enters  into 
all  the  festivities  of  a  marriage.  "  Is  not  heaven,"  they  argued, 
"before  our  eyes  in  a  particular  place  above  us?  and  is  there 
not  there  and  nowhere  else  a  constant  succession  of  satisfactions 
6 


AND  ITS  CHASTE  DKLIGHTS. 


3 


and  pleasures  ?  When  a  man  therefore  is  admitted  into  heaven, 
he  is  also  admitted  into  the  fall  enjoyment  of  all  these  satisfac- 
tions and  pleasures,  both  as  to  mental  perception  and  bodily 
sensation.  Of  course  heavenly  happiness,  which  is  also  eternal 
happiness,  consists  solely  in  admission  into  heaven,  and  that 
depends  purely  on  the  divine  mercy  and  favor."  They  having 
concluded,  the  Second  Company  from  the  north,  according  to 
the  measure  of  the  wisdom  with  which  they  were  endowed,  next 
declared  their  sentiments  as  follows  :  "  Heavenly  joy  and  eternal 
happiness  consist  solely  in  the  enjoyment  of  the  company  of 
angels,  and  in  holding  sweet  communications  with  them,  so  that 
the  countenance  is  kept  continually  expanded  with  joy  ;  while 
the  smiles  of  mirth  and  pleasure,  arising  from  cheerful  and 
entertaining  conversation,  continually  enliven  the  faces  of 
the  company.  What  else  can  constitute  heavenly  joys,  but.  the 
variations  of  such  pleasures  to  eternity?"  The  Third  Com- 
pany, which  was  the  first  of  the  wise  ones  from  the  western 
quarter,  next  declared  their  sentiments  according  to  the  ideas 
which  flowed  from  their  affections  :  "  In  what  else,"  said  they, 
"  do  heavenly  joy  and  eternal  happiness  consist  but  in  feasting 
with  Abraham,  Isaac,  and  Jacob;  at  whose  tables  there  will  be 
ma  abundance  of  rich  and  delicate  food,  with  the  finest  and  most 
generous  wines,  which  will  be  succeeded  by  sports  and  dances 
of  virgins  and  young  men,  to  the  tunes  of  various  musical 
instruments,  enlivened  by  the  most  melodious  singing  of  sweet 
songs;  the  evening  to  conclude  with  dramatic  exhibitions,  and 
this  again  to  he  followed  by  feasting,  and  so  on  to  eternity?" 
When  they  had  ended,  the  Fourth  Company,  which  was  the 
second  from  the  western  quarter,  declared  their  sentiments  to 
the  following  purpose  :  "  We  have  entertained,"  said  they, 
"many  ideas  respecting  heavenly  joy  and  eternal  happiness; 
and  we  have  examined  a  variety  of  joys,  and  compared  them 
one  with  another,  and  have  at  length  come  to  the  conclusion, 
that  heavenly  joys  are  paradisiacal  joys:  for  what  is  heaven  but 
a  paradise  extended  from  the  east  to  the  west,  and  from  the 
south  to  the  north,  wherein  are  trees  laden  with  fruit,  and  all 
kinds  of  beautiful  flowers,  and  in  the  midst  the  magnificent 
tree  of  life,  around  which  the  blessed  will  take  their  seats,  and 
feed  on  fruits  most  delicious  to  the  taste,  being  adorned  with 
garlands  of  the  sweetest  smelling  flowers?  In  this  paradise 
there  will  be  a  perpetual  spring ;  so  that  the  fruits  and  flowers 
will  be  renewed  every  day  with  an  infinite  variety,  and  by  their 
continual  growth  and  freshness,  added  to  the  vernal  tempera- 
ture of  the  atmosphere,  the  souls  of  the  blessed  will  be  daily 
fitted  to  receive  and  taste  new  joys,  till  they  shall  be  restored 
to  the  flower  of  their  age.  and  finally  to  their  primitive  state, 
in  which  Adam  and  his  wife  were  created,  and  thus  recover 
their  paradi-o,  which  has  been  transplanted  from  earth  to  hea- 

7 


CONJtTGIAL  LOVE 


ven."  The  Fifth  Company,  which  was  the  first  of  the  ingenious 
spirits  from  the  southern  quarter,  next  delivered  their  opinion: 
"  Heavenly  joys  and  eternal  happiness,"  said  they,  "  consist, 
solely  in  exalted  power  and  dignity,  and  in  abundance  of 
wealth,  joined  with  more  than  princely  magnificence  and 
splendor.  That  the  joys  of  heaven,  and  their  continual  fruition, 
which  is  eternal  happiness,  consist  in  these  things,  is  plain  to 
us  from  the  examples  of  such  persons  as  enjoyed  them  in  the 
former  world;  and  also  from  this  circumstance,  that  the  blessed 
in  heaven  are  to  reign  with  the  Lord,  and  to  become  kings  and 

Erinces ;  for  they  are  the  sons  of  him  who  is  King  of  kings  and 
ord  of  lords,  and  they  are  to  sit  on  thrones  and  be  ministered 
to  by  angels.  Moreover,  the  magnificence  of  heaven  is  plainly 
made  known  to  us  by  the  description  given  of  the  New  Jerusa- 
lem, wherein  is  represented  the  glory  of  heaven ;  that  it  is  to 
have  gates,  each  of  which  shall  consist  of  a  single  pearl,  and 
streets  of  pure  gold,  and  a  wall  with  foundations  of  precious 
stones;  consequently,  every  one  that  is  received  into  heaven 
will  have  a  palace  of  his  own,  glittering  with  gold  and  other 
costly  materials,  and  will  enjoy  dignity  and  dominion,  eacli 
according  to  his  quality  and  station :  and  since  we  find  by  ex- 
perience, that  the  joys  and  happiness  arising  from  such  things 
are  natural,  and  as  it  were,  innate  in  us,  and  since  the  promise? 
of  God  cannot  fail,  we  therefore  conclude  that  the  most  happy 
state  of  heavenly  life  can  be  derived  from  no  other  source  than 
this."  After  this,  the  Sixth  Company,  which  was  the  second 
from  the  southern  quarter,  with  a  loud  voice  spoke  as  follows  : 
"The  joy  of  heaven  and  its  eternal  happiness  consist  solely  in 
the  perpetual  glorification  of  God,  in  a  never-ceasing  festival 
of  p  aise  and  thanksgiving,  and  in  the  blessedness  of  divine 
worship,  heightened  with  singing  and  melody,  whereby  the 
heart  is  kept  in  a  constant  state  of  elevation  towards  God,  under 
a  full  persuasion  that  he  accepts  such  prayers  and  praises,  on 
account  of  the  divine  bounty  in  imparting  blessedness."  Some 
of  the  company  added  further,  that  this  glorification  would  be 
attended  with"  magnificent  illuminations,  with  most  fragrant 
incense,  and  with  stately  processions,  preceded  by  the  chief 
priest  with  a  grand  trumpet,  who  would  be  followed  by  pri- 
mates and  officers  of  various  orders,  by  men  carrying  palms, 
and  by  women  with  golden  images  in  their  hand; 

4.  The  Seventh  Company,  which,  from  its  superior  light, 
was  invisible  to  the  rest,  came  from  the  east  of  heaven,  and 
consisted  of  angels  of  the  same  society  as  the  angel  that  had 
Bounded  the  trumpet.  When  these  heard  in  their  heaven,  that, 
not  a  single  person  throughout  the  Christian  world  was  ac- 
quainted with  the  true  nature  of  heavenly  joy  and  eternal  hap- 
piness, they  said  one  to  another,  "Surely  this  cannot  he  true; 
it  is  impossible  that  such  thick  darkness  and  stupidity  should 


AND  ITS  CHASTE  DELIGHTS. 


prevail  amongst  Christians :  let  us  even  go  down  and  hear 
whether  it  be  true;  for  if  it  be  so,  it  is  indeed  wonderful."  Then 
those  angels  said  to  the  one  that  had  the  trumpet,  "  You  know 
that  every  one  that  has  desired  heaven,  and  has  formed  any 
definite  conception  in  his  mind  respecting  its  joys,  is  introduced 
after  death  into  those  particular  joys  which  he  had  imagined  ; 
and  after  he  experiences  that  such  joys  are  only  the  offspring 
of  the  vain  delusions  of  his  own  fancy,  he  is  led  out  of  his  error, 
and  instructed  in  the  truth.  This  is  the  case  with  most  of  those 
in  the  world  of  spirits,  who  in  their  former  life  have  thought 
about  heaven,  and  from  their  notions  of  its  joys  have  desired  to 
possess  them."  On  hearing  this,  the  angel  that  had  the  trumpet 
said  to  the  six  companies  of  the  assembled  wise  ones,  "  Follow 
me;  and  I  will  introduce  you  into  your  respective  joys,  and 
thereby  into  heaven." 

5.  When  the  angel  had  thus  spoken,  he  went  before  them ; 
and  he  was  hist  attended  by  the  company  who  were  of  opinion 
that  the  joys  of  heaven  consisted  solely  in  pleasant  associations 
and  entertaining  conversation.  These  the  angel  introduced  to 
an  assembly  of  spirits  in  the  northern  quarter,  who,  during  their 
abode  in  the  former  world,  had  entertained  the  same  ideas  of 
the  joys  of  heaven.  There  was  in  the  place  a  huge  and 
6pacious  house,  wherein  all  these  spirits  were  assembled.  In 
the  house  there  were  more  than  fifty  different  apartments,  al- 
lotted to  different  kinds  and  subjects  of  conversation  :  in  some 
of  these  apartments  they  conversed  about  such  matters  as  they 
had  seen  or  heard  in  the  public  places  of  resort  and  the  streets 
of  the  city  ;  in  others  the  conversation  turned  upon  the  various 
charms  of  the  fair  sex,  with  a  mixture  of  wit  and  humor,  pro- 
ducing cheerful  smiles  on  the  countenances  of  all  present ;  in 
others  they  talked  about  the  news  relating  to  courts,  to  public 
ministers,  and  state  policy,  and  to  various  matters  which  had 
transpired  from  privy  councils,  interspersing  many  conjectures 
and  reasonings  of  their  own  respecting  the  issues  of  such  coun- 
cils; in  others  again  they  conversed  about  trade  and  merchan- 
dise; in  others  upon  subjects  of  literature;  in  others  upon 
points  of  civil  prudence  and  morals ;  and  in  others  about  affairs 
relating  to  the  Church,  its  sects,  &c.  Permission  was  granted 
me  to  enter  and  look  about  the  house ;  and  I  saw  people 
running  from  one  apartment  to  another,  seeking  such  company 
as  was  most  suited  to  their  own  tempers  and  inclinations ;  and 
in  the  different  parties  I  could  distinguish  three  kinds  of  per- 
sons ;  some  as  it  were  panting  to  converse,  some  eager  to  ask 
questions,  and  others  greedily  devouring  what  was  said.  The 
house  had  four  doors,  one  towards  each  quarter;  and  I  observed 
several  leaving  their  respective  companies  with  a  great  desire 
to  get  out  of  the  house.  I  followed  some  of  them  to  the  east, 
door,  where  I  saw  several  sitting  with  great  marks  of  dejection 

9 


CONJUGIAL  LOVE 


on  their  faces;  and  on  my  inquiring  into  the  cause  of  their 
trouble,  they  replied,  "The  doors  of  this  house  are  kept  shut 
against  all  persons  who  wish  to  go  out ;  and  this  is  the  third 
day  since  we  entered,  to  be  entertained  according  to  our  desire 
with  company  and  conversation;  and  now  we  are  grown  so 
weary  with  continual  discoursing,  that  we  can  scarcely  bear  to 
hear  the  sound  of  a  human  voice  ;  wherefore,  from  mere  irk- 
someness,  we  have  betaken  ourselves  to  this  door ;  but  on  our 
knocking  to  have  it  opened,  we  were  told,  that  the  doors  of  this 
house  are  never  opened  to  let  any  persons  out,  but  only  to  let 
them  in,  and  that  we  must  stay  here  and  enjoy  the  delights  of 
heaven ;  from  which  information  we  conclude,  that  we  are  to 
remain  here  to  eternity;  and  this  is  the  cause  of  our  sorrow  and 
lovvness  of  spirits  ;  now  too  we  begin  to  feel  an  oppression  in 
the  breast,  and  to  be  overwhelmed  with  anxiety."  The  angel 
then  addressing  them  said  :  "  These  things  in  which  you  ima- 
gined the  true  joys  of  heaven  to  consist,  prove,  you  find,  the 
destruction  of  all  happiness ;  since  they  do  not  of  themselves 
constitute  true  heavenly  joys,  but  only  contribute  thereto."  "  In 
what  then,"  said  they  to  the  angel,  "does  heavenly  joy  con- 
sist?'' The  angel  replied  briefly,  "In  the  delight  of  doing 
something  that  is  useful  to  ourselves  and  others;  which  delight 
derives  its  essence  from  love  and  its  existence  from  wisdom. 
Tlie  delight  of  being  useful,  originating  in  love,  and  operating 
by  wisdom,  is  the  very  soul  and  life  of  all  heavenly  joys.  In 
the  heavens  there  are  frequent  occasions  of  cheerful  intercourse 
and  conversation,  whereby  the  minds  (mentes)  of  the  angels  are 
exhilarated,  their  minds  (animi)  entertained,  their  bosoms  de- 
lighted, and  their  bodies  refreshed;  but  such  occasions  do  not 
oicur,  till  they  have  fulfilled  their  appointed  uses  in  the  dis- 
charge of  their  respective  business  and  duties.  It  is  this  ful- 
filling of  uses  that  gives  soul  and  life  to  all  their  delights  and 
entertainments ;  and  if  this  soul  and  life  be  taken  away,  the 
contributory  joys  gradually  cease,  first  exciting  indifference, 
then  disgust,"  and  lastly  sorrow  and  anxiety."  As  the  angel 
ended,  the  door  was  thrown  open,  and  those  who  were  sitting 
near  it  burst  out  in  haste,  and  went  home  to  their  respective 
labors  and  employments,  and  so  found  relief  and  refreshment 
to  their  spirits. 

6.  After  this  the  angel  addressed  those  who  fancied  the  joys 
of  heaven  and  eternal  happiness  consisted  of  partaking  of  feasts 
with  Abraham,  Isaac,  and  Jacob,  succeeded  by  sports  and 
public  exhibitions,  and  these  by  other  feasts,  and  so  on  to  eter- 
nity. He  said.  "Follow  me;  and  I  will  introduce  you  into 
the  possession  of  your  enjoyments :"  and  immediately  he  led 
them  through  a  grove  into  a  plain  floored  with  planks,  on  which 
were  set  tables,  fifteen  on  one  side  and  fifteen  on  the  other. 
They  then  asked,  "What  is  the  meaning  of  so  many  tables?" 
10 


AND  ITS  CHASTE  DELIGHTS. 


6 


and  the  angel  replied,  "  The  first  table  is  for  Abraham,  the 
second  for  Isaac,  the  third  for  Jacob,  and  the  rest  in  order  for 
the  twelve  apostles:  on  the  other  side  are  the  same  number  of 
tables  for  their  wives;  the  first  three  are  for  Sarah,  Abraham's 
wife,  for  Rebecca,  the  wife  of  Isaac,  and  for  Leah  and  Rachel, 
the  wives  of  Jacob;  and  the  other  twelve  are  for  the  wives  of 
the  twelve  apostles."  They  had  not  waited  long  before  the 
tables  were  covered  with  dishes ;  between  which,  at  stated  dis- 
tances, were  ornaments  of  small  pyramids  holding  sweetmeats. 
The  guests  stood  around  the  tables  waiting  to  see  their  respect- 
ive presidents :  these  soon  entered  according  to  their  order  of 
precedency,  beginning  with  Abraham,  and  ending  with  the  lasi 
of  the  apostles  ;  and  then  each  president,  taking  his  place  at  the 
head  of  his  own  table,  reclined  on  a  couch,  and  invited  the  by- 
standers to  take  their  places,  each  on  his  couch  :  accordingly 
the  men  reclined  with  the  patriarchs  and  apostles,  and  the 
women  with  their  wives :  and  they  ate  and  drank  with  much 
festivity,  but  with  due  decorum.  When  the  repast  was  ended, 
the  patriarchs  and  apostles  retired;  and  then  were  introduced 
various  sports  and  dances  of  virgins  and  young  men  ;  and  these 
were  succeeded  by  exhibitions.  At  the  conclusion  of  these 
entertainments,  they  were  again  invited  to  feasting;  but  with 
this  particular  restriction,  that  on  the  first  day  they  should  eat 
with  Abraham,  on  the  second  with  Isaac,  on  the  third  with 
Jacob,  on  the  fourth  with  Peter,  on  the  fifth  with  James,  on 
the  sixth  with  John,  on  the  seventh  with  Paul,  and  with  the 
rest,  in  order  till  the  fifteenth  day,  when  their  festivity  should 
be  renewed  again  in  like  order,  only  changing  their  seats,  and 
so  on  to  eternity.  After  this  the  angel  called  together  the 
company  that  had  attended  him,  and  said  to  them,  ''All  those 
whom  you  have  observed  at  the  several  tables,  had  entertained 
the  same  imaginar}'  ideas  as  yourselves,  respecting  the  joys  of 
heaven  and  eternal  happiness ;  and  it  is  with  the  intent  that 
they  may  see  the  vanity  of  such  ideas,  and  be  withdrawn  from 
them,  that  those  festive  representations  were  appointed  and 
permitted  by  the  Lord.  Those  who  with  so  much  dignity  pre- 
sided at  the  tables,  were  merely  old  people  and  feigned  charac- 
ters, many  of  them  husbandmen  and  peasants,  who,  wearing 
long  beards,  and  from  their  wealth  being  exceedingly  proud 
and  arrogant,  were  easily  induced  to  imagine  that  they  were 
those  patriarchs  and  apostles.  But  follow  me  to  the  ways  that 
leqd  from  this  place  of  festivity."  They  accordingly  followed, 
and  observed  groups  of  fifty  or  more,  here  and  there,  surfeited 
with  the  load  of  meat  which  lay  on  their  stomachs,  and  wishing 
above  all  things  to  return  to  their  domestic  employments,  their 
professions,  trades,  and  handicraft  works ;  but  many  of  them 
were  detained  by  the  keepers  of  the  grove,  who  questioned 
them  concerning  the  davs  they  had  feasted,  and  whether  they 

11 


CONJUGIAL  LOVE 


had  as  yet  taken  their  turns  with  Peter  and  Paul ;  representing 
to  them  the  shame  and  indecency  of  departing  till  they  had 
paid  equal  respect  to  the  apostles.  But  the  general  reply  was, 
"  We  are  surfeited  with  our  entertainment ;  our  food  has  be- 
come insipid  to  us,  we  have  lost  all  relish  for  it,  and  the  very 
sight  of  it  is  loathsome  to  us;  we  have  spent  many  days  and 
nights  in  such  repasts  of  luxury,  and  can  endure  it  no  longer: 
we  therefore  earnestly  request  leave  to  depart."  Then  the 
keepers  dismissed  them,  and  they  made  all  possible  haste  to 
their  respective  homes. 

After  this  the  angel  called  the  company  that  attended  him, 
and  as  they  went  along  he  gave  them  the  following  information 
respecting  heaven  : — "  There  are  in  heaven,"  says  he,  "  as  in  the 
world,  both  meats  and  drinks,  both  feasts  and  repasts ;  and  at 
the  tables  of  the  great  there  is  a  variety  of  the  most  exquisite 
food,  and  all  kinds  of  rich  dainties  and  delicacies,  wherewith 
their  minds  are  exhilarated  and  refreshed.  There  are  likewise 
6ports  and  exhibitions,  concerts  of  music,  vocal  and  instrumen- 
tal, and  all  these  things  in  the  highest  perfection.  Such  things 
are  a  source  of  joy  to  them,  but  not  of  happiness  ;  for  happiness 
ought  to  be  within  external  joys,  and  to  flow  from  them.  This 
inward  happiness  abiding  in  external  joys,  is  necessary  to  give 
them  their  proper  relish,  and  make  them  joys ;  it  enriches  them, 
and  prevents  their  becoming  loathsome  and  disgusting ;  and  this 
happiness  is  derived  to  every  angel  from  the  use  he  perforins  in 
his  duty  or  employment.  There  is  a  certain  vein  latent  in  the 
affection  of  the  will  of  every  angel,  which  attracts  his  mind  to 
the  execution  of  some  purpose  or  other,  wherein  his  mind  finds 
itself  in  tranquillity,  and  is  satisfied.  This  tranquillity  and 
satisfaction  form  a  state  of  mind  capable  of  receiving  from  the 
Lord  the  love  of  uses ;  and  from  the  reception  of  this  love 
springs  heavenly  happiness,  which  is  the  life  of  the  above- 
mentioned  joys.  Heavenly  food  in  its  essence  is  nothing  but 
love,  wisdom,  and  use  united  together ;  that  is,  use  effected  by 
wisdom  and  derived  from  love ;  wherefore  food  for  the  body  is 
given  to  every  one  in  heaven  according  to  the  use  which  he 
performs;  sumptuous  food  to  those  who  perform  eminent  uses; 
moderate,  but  of  an  exquisite  relish,  to  those  who  perform  less 
eminent  uses ;  and  ordinary  to  such  as  live  in  the  performance 
of  ordinary  uses ;  but  none  at  all  to  the  slothful. 

7.  After  this  the  angel  called  to  him  the  company  of  the  so- 
called  wise  ones,  who  supposed  heavenly  joys,  and  the  eternal 
happiness  thence  derived,  to  consist  in  exalted  power  and  do- 
minion, with  the  possession  of  abundant  treasures,  attended 
with  more  than  princely  splendor  and  magnificence,  and  who 
had  been  betrayed  into  this  supposition  by  what  is  written  in 
the  Word, — that  thev  should  be  kings  and  princes,  and  should 
reign  for  ever  with  Christ,  and  should  be  ministered  unto  by 
12 


AND    ITS   CIlASTIi  DELIGHTS. 


7 


angels:  with  many  other  similar  expressions.  "Follow  me," 
said  the  angel  to-tliem,  M  and  I  will  introduce  you  to  your  joys." 
So  he  led  them  into  a  portico  constructed  of  pillars  and  pyra- 
mids: in  the  front  there  was  a  low  porch,  through  which  lay 
the  entrance  to  the  portico;  through  this  porch  he  introduced 
them,  and  lo!  there  appeared  to  he  about  twenty  people  as- 
sembled. After  waiting  some  time,  they  were  accosted  by  a 
certain  person,  having  the  garb  and  appearance  of  an  angel, 
and  who  said  to  them,  "  The  way  to  heaven  is  through  this 
portico ;  wait  awhile  and  prepare  yourselves ;  for  the  elder 
among  you  are  to  be  kings,  and  the  younger  princes."  As  he 
said  this,  they  saw  near  each  pillar  a  throne,  and  on  each  throne 
a  silken  robe,  and  on  each  robe  a  sceptre  and  crown  ;  and  near 
each  pyramid  a  seat  raised  three  feet  from  the  ground,  and  on 
each  seat  a  massive  gold  chain,  and  the  ensigns  of  an  order  of 
knighthood,  fastened  at  each  end  with  diamond  clasps.  After 
this  they  heard  a  voice,  saying,  "  Go  now  and  put  on  your 
robes;  he  seated,  and  wait  awhile:"  and  instantly  the  elder 
ones  ran  to  the  thrones,  and  the  younger  to  the  seats ;  and  they 
put  on  their  robes  and  seated  themselves.  When  lo  !  there 
arose  a  mist  from  below,  which,  communicating  its  influence  to 
those  on  the  thrones  and  the  seats,  caused  them  instantly  to  as- 
sume airs  of  authority,  and  to  swell  with  their  new  greatness, 
and  to  be  persuaded  in  good  earnest  that  they  were  kings  and 
princes.  That  mist  was  an  aura  of  phantasy  or  imagination 
with  which  their  minds  were  possessed.  Then  on  a  sudden, 
several  young  pages  presented  themselves,  as  if  they  came  on 
wings  from  heaven  ;  and  two  of  them  stood  in  waiting  behind 
every  throne,  and  one  behind  every  seat.  Afterwards  at  inter- 
vals a  herald  proclaimed  : — "Ye  kings  and  princes,  wait  a  little 
longer;  your  palaces  in  heaven  are  making  ready  for  you; 
}  our  courtiers  and  guards  will  soon  attend  to  introduce  you." 
Then  they  waited  and  waited  in  anxious  expectation,  till  their 
spirits  were  exhausted,  and  they  grew  weary  with  desire. 

After  about  three  hours,  the  heavens  above  them  were  seen 
to  open,  and  the  angels  looked  down  in  pity  upon  them,  and 
said,  "Why  sit  ye  in  this  state  of  infatuation,  assuming  charac- 
ters which  do  not  belong  to  you  ?  They  have  made  a  mockery 
of  you,  and  have  changed  you  from  men  into  mere  images,  be- 
cause of  the  imagination  which  has  possessed  you,  that  you 
should  reign  with  Christ  as  kings  and  princes,  and  that  angels 
should  minister  unto  you.  Have  you  forgotten  the  Lord's 
words,  that  whosoever  would  be  the  greatest  in  the  kingdom  of 
heaven  must  be  the  least  of  all,  and  the  servant  of  all  ?  Learn 
then  what  is  meant  by  kings  and  princes,  and  by  reigning  with 
Christ;  that  it  is  to  be  wise  and  perform  uses.  The  kingdom 
of  Christ,  which  is  heaven,  is  a  kingdom  of  uses ;  for  the  Lord 
loves  every  one,  and  is  desirous  to  do  good  to  every  one;  and 


8 


CONJUGIAL  LOVE 


good  is  the  same  thing  as  use  :  and  as  the  Lord  promotes  good 
or  use  by  the  mediation  of  angels  in  heaven,  and  of  men  on 
eaith,  therefore  to  such  as  faithfully  perform  uses,  he  commu- 
nicates the  love  thereof,  and  its  reward,  which  is  internal  bles- 
sedness ;  and  this  is  true  eternal  happiness.    There  are  in  the 
heavens,  as  on  earth,  distinctions  of  dignity  and  eminence,  with 
abundance  of  the  richest  treasures;  for  there  are  governments 
and  forms  of  government,  and  consequently  a  variety  of  ranks 
and  orders  of  power  and  authority.    Those  of  the  highest  rank 
have  courts  and  palaces  to  live  in,  which  for  splendor  and 
magnificence  exceed  every  thing  that  the  kings  and  princes  of 
the  earth  can  boast  of;  and  they  derive  honor  and  glory  from 
the  number  and  magnificence  of  their  courtiers,  ministers,  and 
attendants;  but  then  these  persons  of  high  rank  are  chosen 
from  those  whose  heartfelt  delight  consists  in  promoting  the 
public  good,  and  who  are  only  externally  pleased  with  the  dis- 
tinctions of  dignity  for  the  sake  of  order  and  obedience;  and 
as  the  public  good  requires  that  every  individual,  being  a 
member  of  the  common  body,  should  be  an  instrument  of  use 
in  the  society  to  which  he  belongs,  which  use  is  from  the  Lord 
and  is  effected  by  angels  and  men  as  of  themselves,  it  is  plain 
that  this  is  meant  by  reigning  with  the  Lord."    As  soon  as  the 
angels  had  concluded,  the  kings  and  princes  descended  from 
their  thrones  and  seats,  and  cast  away  their  sceptres,  crowns, 
and  robes;  and  the  mist  which  contained  the  aura  of  phantasy 
was  dispersed,  and  a  bright  cloud,  containing  the  aura  of  wisdom 
encompassed  them,  and  thus  they  were  presently  restored  to 
their  sober  senses. 

8.  After  this  the  angel  returned  to  the  house  of  assembly, 
and  called  to  him  those  who  had  conceived  the  joys  of  heaven 
and  eternal  happiness  to  consist  in  paradisiacal  delights  ;  to 
whom  he  said,  "  Follow  me,  and  I  will  introduce  you  into  your 
paradisiacal  heaven,  that  you  may  enter  upon  the  beatitudes  of 
your  eternal  happiness."  Immediately  he  introduced  them 
through  a  lofty  portal,  formed  of  the  bougha  and  shoots  of  the 
finest  trees  interwoven  with  each  other.  After  their  admission, 
he  led  them  through  a  variety  of  winding  paths  in  different 
directions.  The  place  was  a  real  paradise,  on  the  confines  of 
heaven,  intended  tor  the  reception  of  such  as,  during  their  abode 
on  earth,  had  fancied  the  whole  heaven  to  be  a  single  paradise, 
because  it  is  so  called,  and  had  been  led  to  conceive  that  after 
death  there  would  be  a  perfect  rest  from  all  kinds  of  labor  ; 
which  rest  would  consist  in  a  coutinual  feast  of  pleasures,  such 
as  walking  among  roses,  being  exhilarated  with  the  most  ex- 
quisite wines,  and  participating  in  continual  mirth  and  festivity; 
and  that  this  kind  of  life  could  only  be  enjoyed  in  a  heavenly 
paradise.  As  they  followed  the  angel,  they  saw  a  great  Dumber 
of  old  and  young,  of  both  sexes,  sitting  by  threes  and  tens  in  a 
14 


AND  ITS  CHASTE  DELIGHTS. 


8 


company  on  banks  of  roses ;  some  of  whom  were  wreathing 
garlands  to  adorn  the  heads  of  the  seniors,  the  arms  of  the 
young,  and  the  bosoms  of  the  children ;  others  were  pressing 
the  juice  out  of  grapes,  cherries,  and  mulberries,  which  they 
collected  in  cups,  and  then  drank  with  much  festivity ;  some 
were  delighting  themselves  with  the  fragrant  smells  that  exhaled 
far  and  wide  from  the  flowers,  fruits,  and  odoriferous  leaves  of 
a  variety  of  plants ;  others  were  singing  most  melodious  songs, 
to  the  great  entertainment  of  the  hearers  ;  some  were  sitting 
by  the  sides  of  fountains,  and  directing  the  bubbling  streams 
into  various  forms  and  channels  ;  others  were  walking,  and 
amusing  one  another  with  cheerful  and  pleasant  conversation ; 
others  were  retiring  into  shady  arbors  to  repose  on  couches ; 
besides  a  variety  of  other  paradisiacal  entertainment.  After 
observing  these  things,  the  angel  led  his  companions  through 
various  winding  paths,  till  he  brought  them  at  length  to  a 
most  beautiful  grove  of  roses,  surrounded  by  olive,  orange,  and 
citron  trees.  Here  they  found  many  persons  sitting  in  a  dis- 
consolate posture,  with  their  heads  reclined  on  their  handft, 
and  exhibiting  all  the  signs  of  sorrow  and  discontent.  The 
companions  of  the  angel  accosted  them,  and  inquired  into 
the  cause  of  their  grief.  They  replied,  "  This  is  the  seventh  day 
since  we  came  into  this  paradise :  on  our  first  admission  we 
seemed  to  ourselves  to  be  elevated  into  heaven,  and  introduced 
into  a  participation  of  its  inmost  joj's;  but  after  three  days  our 
pleasures  began  to  pall  on  the  appetite,  and  our  relish  was  lost, 
till  at  length  we  became  insensible  to  their  taste,  and  found  that 
they  had  lost  the  power  of  pleasing.  Our  imaginary  joys  being 
thus  annihilated  we  were  afraid  of  losing  with  them  all  the  satis- 
faction of  life,  and  we  began  to  doubt  whether  any  such  thing  as 
eternal  happiness  exists.  We  then  wandered  through  a  variety 
of  paths  and  passages,  in  search  of  the  gate  at  which  we  were 
admitted  ;  but  our  wandering  was  in  vain  :  for  on  inquiring  the 
way  of  some  persons  we  met,  they  informed  us,  that  it  was  im- 

{>ossible  to  find  the  gate,  as  this  paradisiacal  garden  is  a  spacious 
abyrinth  of  such  a  nature,  that  whoever  wishes  to  go  out,  enters 
further  and  further  into  it;  '  wherefore,'  said  they, '  you  must  ot 
necessity  remain  here  to  eternity  ;  yon  are  now  in  the  middle  of 
the  garden,  where  all  delights  are  centred.'  "  They  further  said 
to  the  angel's  companions,  "  We  have  now  been  in  this  place  for 
a  day  and  a  half,  and  as  we  despair  of  ever  finding  our  way  out, 
we  have  sat  down  to  repose  on  this  bank  of  roses,  where  we  view 
around  us  olive-trees,  vines,  orange  and  citron-trees,  in  great 
abundance;  but  the  longer  we  look  at  them,  the  more  our  eyes 
are  wearied  with  seeing,  our  noses  with  smelling,  and  our  palates 
with  tasting :  and  this  is  the  cause  of  the  sadness,  sorrow,  and 
weeping,  in  which  you  now  behold  us."  On  hearing  this  rela- 
tion, the  attendant  angel  said  to  them,  "  This  paradisiacal  laby 

15 


AND  ITS  CHASTE  DELIGHTS. 


rintk  is  truly  an  entrance  into  heaven  ;  I  know  the  way  that  leads 
out  of  it ;  and  if  you  will  follow  me,  I  will  shew  it  you."  No 
sooner  had  he  uttered  those  words  than  they  arose  from  the 
ground,  and,  embracing  the  angel,  attended  him  with  his  com- 
panions. The  angel  as  they  went  along,  instructed  them  in  the 
true  nature  of  heavenly  joy  and  eternal  happiness  thence  derived. 
''They  do  not,"  said  he,  "consist  in  external  paradisiacal  de- 
lights, unless  they  are  also  attended  with  internal.  External 
paradisiacal  delights  reach  only  the  senses  of  the  body ;  but 
internal  paradisiacal  delights  reach  the  affections  of  the  soul  ; 
and  the  former  without  the  latter  are  devoid  of  all  heavenly  life, 
because  they  are  devoid  of  soul ;  and  every  delight  without  its 
corresponding  soul,  continually  grows  more  and  more  languid 
and  dull,  and  fatigues  the  mind  more  than  labor.  There  are  in 
every  part  of  heaven  paradisiacal  gardens,  in  which  the  angels 
find  much  joy  ;  and  so  far  as  it  is  attended  with  a  delight  of  the 
soul,  the  joy  is  real  and  true."  Hereupon  they  all  asked,  "  What 
is  the  delight  of  the  soul,  and  whence  is  it  derived  ?"  The  angel 
replied,  "The  delight  of  the  soul  is  derived  from  love  and  wisdom 
proceeding  from  the  Lord  ;  and  as  love  is  operative,  and  that  by 
means  of  wisdom,  therefore  they  are  both  fixed  together  in  the 
effect  of  such  operation  ;  which  effect  is  use.  This  delight  enters 
into  the  soul  by  influx  from  the  Lord,  and  descends  through  the 
superior  and  inferior  regions  of  the  mind  into  all  the  senses  of 
the  body,  and  in  them  is  full  and  complete ;  becoming  hereby  a 
true  joy,  and  partaking  of  an  eternal  nature  from  the  eternal 
fountain  whence  it  proceeds.  You  have  just  now  seen  a  para- 
disiacal garden;  and  I  can  assure  you  that  there  is  not  a  single 
thing  therein,  even  the  smallest  leaf,  which  does  not  exist  from 
the  marriage  of  love  and  wisdom  in  use :  wherefore  if  a  man  be 
in  this  marriage,  he  is  in  a  celestial  paradise,  and  therefore  in 
heaven." 

9.  After  this,  the  conducting  angel  returned  to  the  house  of 
assembly,  and  addressed  those  who  had  persuaded  themselves 
that  heavenly  joy  and  eternal  happiness  consist  in  a  perpetual 
glorification  of  God,  and  a  continued  festival  of  prayer  and  praise 
to  eternity  ;  in  consequence  of  a  belief  they  had  entertained  in 
the  world  that  they  should  then  see  God,  and  because  the  life  of 
heaven,  originating  in  the  worship  of  God,  is  called  a  perpetual 
sabbath.  "Follow  me,"  said  the  angel  to  them,  "  and  1  will 
iutroduce  you  to  your  joy."  So  he  led  them  into  a  little  city,  in 
the  middle  of  which  was  a  temple,  and  where  all  the  houses  were 
said  to  be  consecrated  chapels.  In  that  city  they  observed  a  great 
concourse  of  people  flocking  together  from  all  parts  of  the  neigh- 
boring country  ;  and  among  them  a  uumber  of  priests,  who 
received  and  saluted  them  on  their  arrival,  and  led  them  by  the 
hand  to  the  gates  of  the  temple,  and  from  thence  into  some  of 
the  chapels  around  it.  where  they  initiated  them  into  the  per 
16 


AND  ITS  CHASTE  DELIGHTS.  9 

petual  worship  of  God  ;  telling  them  that  the  city  was  one  of  the 
courts  leading  to  heaven,  and  that  the  temple  was  an  entrance  to 
a  most  spacious  and  magnificent  temple  in  heaven,  where  the 
angels  glorify  God  hy  prayers  and  praises  to  eternity.  "It  is 
ordained,"  said  they,  "  hoth  here  and  in  heaven,  that  you  are 
first  to  enter  into  the  temple,  and  remain  there  for  three  days 
and  three  nights ;  and  after  this  initiation  you  are  to  enter  the 
houses  of  the  city,  which  are  so  many  chapels  consecrated  by  us 
to  divine  worship,  and  in  every  house  join  the  congregation  in  a 
communion  of  prayers,  praises,  and  repetitions  of  holy  things; 
you  are  to  take  heed  -1  that  nothing  but  pious,  holy,  and  reli- 
gious subjects  enter  i  \  our  thoughts,  or  make  a  part  of  your 
conversation."  After  \\;'u  the  angel  introduced  his  companions 
into  the  temple,  which  they  found  tilled  and  crowded  with  many 
persons,  who  on  earth  had  lived  in  exalted  stations,  and  also 
with  many  of  an  inferior  elass:  guards  were  stationed  at  the 
doors  to  prevent  any  one  from  departing  until  he  had  completed 
his  stay  of  three  days.  Then  said  the  angel,  "  Th is  is  the  second 
day  since  the  present  congregation  entered  the  temple:  examine 
them,  and  you  will  see  their  manner  of  glorifying  God."  On 
their  examining  them,  they  observed  that  most  of  them  were  fast 
asleep,  and  that  those  who  were  awake  were  listless  and  yawning; 
many  of  them,  in  consequence  of  the  continual  elevation  of  their 
thoughts  to  God,  without  an}-  attention  to  the  inferior  concerns 
of  the  body,  seemed  to  themselves,  and  thence  also  to  others,  as 
if  their  faces  were  unconnected  with  their  bodies  ;  several  again 
had  a  wild  and  raving  look  with  their  eyes,  because  of  their  long 
abstraction  from  visible  objects;  in  short,  every  one,  being  quite 
tiled  out,  seemed  to  feel  an  oppression  at  the  chest,  and  great 
weariness  of  spirits,  which  showed  itself  in  a  violent  aversion  to 
what  they  heard  from  the  pulpit,  so  that  they  cried  out  to  the 
preacher  to  put  an  end  to  his  discourse,  for  their  ears  were  stun- 
ned, they  could  not  understand  a  single  word  he  said,  and  the 
very  sound  of  his  voice  was  become  painful  to  them.  They 
then  all  left  their  seats,  and,  crowding  in  a  body  to  the  doors, 
broke  them  open,  and  by  mere  violence  made  their  way  through 
the  guards.  The  priests  hereupon  followed,  and  walked  close 
beside  them,  teaching,  praying,  sighing,  and  encouraging  them  to 
celebrate  the  solemn  festival,  and  to  glorify  God,  and  sanctify 
themselves ;  "  and  then,"  said  they,  "  we  will  initiate  you  into 
the  eternal  glorification  of  God  in  that  most  magnificent,  and 
spacious  temple  which  is  in  heaven,  and  so  will  introduce  you 
to  the  enjoyment  of  eternal  happiness."  These  words,  however, 
made  but  little  impression  upon  them,  on  account  of  the  listless- 
uess  of  their  minds,  arising  from  the  long  elevation  of  their 
thoughts  above  their  ordinary  labors  and  employments.  But 
when  they  attempted  to  disengage  themselves  from  them,  the 
priests  caught  hold  of  their  hands  and  garments,  in  order  to  force 

2  17 


CONJUGIAL  LOVE 


them  hack  again  into  the  temple  to  a  repetition  of  their  prayers 
and  praises  ;  but  in  vain :  they  insisted  on  being  left  to  them- 
selves to  recruit  their  spirits ;  "we  shall  else  die,"  they  said, 
"  through  mere  faintness  and  weariness."  At  that  instant,  lo ! 
there  appeared  four  men  in  white  garments,  with  mitres  on  their 
heads;  one  of  them  while  on  earth  had  been  an  archbishop,  and 
the  other  three  bishops,  all  of  whom  had  now  become  angels.  As 
they  approached,  they  addressed  themselves  to  the  priests,  and 
said,  "  We  have  observed  from  heaven  howj'on  feed  these  sheep. 
Your  instruction  tends  to  their  infatuation.  Do  yon  not  know 
that  to  glorify  God  means  to  bring  forth  the  fruits  of  love  ;  that 
is,  to  discharge  all  the  duties  of  our  callings  with  faithfulness, 
sincerity,  and  diligence?  for  this  is  the  nature  of  love  towards 
God  and  our  neighbor:  and  this  is  the  bond  and  blessing  of 
society.  Hereby  God  is  glorified,  as  well  as  by  acts  of  worship 
•at  stated  times  after  these  duties.  Have  you  never  read  these 
words  of  the  Lord,  Herein  is  my  Father  glorified,  that  ye  briny 
forth  much  fruit  i  so  shall  ye  be  my  disciples,  John  xv.  8.  Ye 
•priests  indeed  may  glorify  God  by  your  attendance  on  his  wor- 
ship, since  this  is  your  office,  and  from  the  discharge  of  it  you 
derive  honor,  glory,  and  recompense  ;  but  it  would  be  as  impos- 
sible for  you  as  for  others  thus  to  glorify  God,  unless  honor, 
glory,  and  recompense  were  annexed  to  your  office."  Having 
said  this, the  bishops  ordered  the  doorkeepers  to  give  free  ingress 
and  egress  to  all,  there  being  so  great  a  number  of  people,  who, 
from  their  ignorance  of  the  state  and  nature  of  heaven,  can  form 
no  other  idea  of  heavenly  jo}"  than  that  it  consists  in  the  per- 
petual worship  of  God. 

10.  After  this  the  angel  returned  with  his  companions  to  the 
place  of  assembly,  where  the  several  companions  of  the  wise  ones 
were  still  waiting;  and  next  he  addressed  those  who  fancied  that 
heavenly  joy  and  eternal  happiness  depend  only  on  admittance 
into  heaven,  which  is  obtained  merely  by  divine  grace  and  favor ; 
and  that  in  such  case  the  persons  introduced  would  enter  into  the 
enjoyments  of  heaven,  just  as  those  introduced  to  a  court-festival 
or  a  marriage,  enter  into  the  enjoyment  of  such  scenes.  "  Wait 
here  awhile,"  said  the  angel,  "  until  I  sound  my  trumpet,  and 
call  together  those  who  have  been  most  distinguished  for  their 
wisdom  in  regard  to  the  spiritual  things  of  the  Church."  After 
some  hours,  there  appeared  nine  men,  each  having  a  wreath  of 
laurel  on  his  head  as  a  mark  of  distinction  :  these  the  angel  intro- 
duced into  the  house  of  assembly,  where  all  the  companies  befoie 
^collected  were  still  waiting;  and  then  in  their  presence  lie  ad- 
dressed the  nine  strangers,  and  said,  "  I  am  informed,  that  in 
compliance  with  your  desire,  you  have  been  permitted  to  ascend 
into  heaven,  according  to  you  ideas  thereof,  and  that  you  have 
returned  to  this  inferior  or  sub-celestial  earth,  perfectly  well 
informed  as  to  the  nature  and  state  of  heaven  :  toll  us  therefore 
IS 


AND  fT8  CHASTE  DKLIGHT3. 


10 


what  you  have  seen,  and  how  heaven  appeared  to  yon."  Then 
they  replied  in  order;  and  the  First  thus  began  :  "  My  idea  of 
heaven  from  niy  earliest  infancy  to  the  end  of  my  life  on  earth 
was,  that  it  was  a  place  abounding  with  all  sorts  of  blessings, 
satisfactions,  enjoyments,  gratifications,  and  delights ;  and  that  if 
I  were  introduced  there,  I  should  be  encompassed  as  by  an  at- 
mosphere of  such  felicities,  and  should  receive  it  with  the  highest 
relish,  like  a  bridegroom  at  the  celebration  of  his  nuptials,  and 
when  he  enters  the  chamber  with  his  bride.  Full  of  this  idea,  1 
ascended  into  heaven,  and  passed  the  first  guard  and  also  the 
second  ;  but  when  I  came  to  the  third,  the  captain  of  the  guard 
accosted  me  and  said,  "  Who  are  you,  friend?"  I  replied,  "Is 
not  this  heaven  ?  My  longing  desire  to  ascend  into  heaven  has 
brought  me  hither;  I  pray  yon  therefore  permit  me  to  enter." 
Then  he  permitted  me  ;  and  I  saw  angels  in  white  garments,  who 
came  about  me  and  examined  me,  and  whispered  to  each  other, 
4  What  new  guest  is  this,  who  is  not  clothed  in  heavenly  rai- 
ment?' I  heard  what  they  said,  and  thought  within  myself, 
Tliis  is  a  similar  case  to  that  which  the  Lord  describes,  of  the 
person  who  came  to  the  wedding,  and  had  not  on  a  wedding  gar- 
ment:  and  I  said,  'Give  me  such  garments ;'  at  which  they 
smiled  :  and  instantly  one  came  from  the  judgment-hall  with  this 
command  :  '  Strip  him  naked,  cast  him  out,  and  throw  his  clothes 
after  him  ;'  and  so  I  was  cast  out."  The  Second  in  order  then 
began  as  follows:  "I  also  supposed  that  if  I  were  but  admitted 
into  heaven,  which  was  over  my  head,  I  should  there  be  encom- 
passed with  joys,  which  I  should  partake  of  to  eternity.  I  like- 
wise wished  to  be  there,  and  my  wish  was  granted  ;  but  the 
angels  on  seeing  me  fled  away,  and  said  one  to  another,  '  What 
prodigy  is  this  !  how  came  this  bird  of  night  here  V  On  hearing 
which,  I  really  felt  as  if  I  had  undergone  some  change,  and  was 
no  longer  a  man  :  this  however  was  merely  imaginary,  and  arose 
from  my  breathing  the  heavenly  atmosphere.  Presently,  how- 
ever, there  came  one  running  from  the  judgment-hall,  with  an 
order  that  two  servants  should  lead  me  out,  and  conduct  me  back 
by  the  way  1  had  ascended,  till  1  had  reached  my  own  home  ; 
and  when  I  arrived  there,  1  again  appeared  to  others  and  also  to 
myself  as  a  man."  The  Third  said,  "I  always  conceived  hea- 
ven to  be  some  place  of  blessedness  independent  of  the  state  of 
the  affections  ;  wherefore  as  soon  as  I  came  into  this  world,  I  felt 
a  most  ardent  desire  to  go  to  heaven.  Accordingly  I  followed 
some  whom  1  saw  ascending  thither,  and  was  admitted  along 
with  tlieni  ;  but  1  did  not  proceed  far;  for  when  I  was  desirous 
to  delight  my  mind  (animus)  according  to  my  idea  of  heavenly 
blessedness,  a  sudden  stupor,  occasioned  by  the  light  of  heaven, 
which  is  as  white  as  snow,  and  whose  essence  is  said  to  be  wis- 
dom, seized  my  mind  (mens),  and  darkness  my  eyes,  and  I  was 
reduced  to  a  state  of  insanity  :  and  presently,  from  the  heat  of 
heaven,  which  corresponds  with  the  brightness  of  its  light,  and 

i  u 


10 


CONJUGIAL  LOVE 


whose  essence  is  said  to  be  love,  there  arose  in  my  heart  a  vio- 
lent palpitation,  a  general  uneasiness  seized  my  whole  frame,  and 
1  was  inwardly  excruciated  to  such  a  degree  that  I  threw  myselt 
flat  on  the  ground.    While  I  was  in  this  situation,  one  of  the 
attendants  came  from  the  judgment-hall  with  an  order  to  carry 
me  gently  to  my  own  light  and  heat ;  and  when  I  came  there  my 
spirit  and  my  heart  presently  returned  to  me."  The  Fourth  said; 
1 1 1  a  t  he  also  had  conceived  heaven  to  be  some  place  of  blessedness 
independent  of  the  state  of  the  affections.    "  As  soon  therefore," 
said  he,  "  as  I  came  into  the  spiritual  world,  I  inquired  of  cer- 
tain wise  ones  whether  I  might  be  permitted  to  ascend  into  hea- 
ven, and  was  informed  that  this  liberty  was  granted  to  all,  but 
that  there  was  need  of  caution  how  they  used  it,  lest  they  should 
be  cast  down  again.    I  made  light  of  this  caution,  and  ascended 
in  full  confidence  that  all  were  alike  qualified  for  the  reception 
of  heavenly  bliss  in  all  its  fulness  :  but  alas!  I  was  no  sooner 
within  the  confines  of  heaven,  than  my  life  seemed  to  be  depart- 
ing from  me,  and  from  the  violent  pains  and  anguish  which 
seized  my  head  and  body,  I  threw  myself  prostrate  on  the  ground, 
where  I  writhed  about  like  a  snake  when  it  is  brought  near  the 
fire.    In  this  state  I  crawled  to  the  brink  of  a  precipice,  from 
which  I  threw  myself  down,  and  being  taken  up  by  some  people 
who  were  standing  near  the  place  where  I  fell,  by  proper  care  I 
was  soon  brought  to  myself  again."    The  other  Five  then  gave  a 
wonderful  relation  of  what  befell  them  in  their  ascents  into  hea- 
ven, and  compared  the  changes  they  experienced  as  to  their  states 
of  life,  with  the  state  of  fish  when  raised  out  of  water  into  air, 
and  with  that  of  birds  when  raised  out  of  air  into  ether  ;  and 
they  declared  that,  after  having  suffered  so  much  pain,  they  had 
no  longer  any  desire  to  ascend  into  heaven,  and  only  wished  to 
live  a  life  agreeable  to  the  state  of  their  own  affections,  among 
their  like  in  any  place  whatever.  "  We  are  well  informed,"  they 
added,  "  that  in  the  world  of  spirits,  where  we  now  are,  all  per- 
.siMis  undergo  a  previous  preparation,  the  good  for  heaven,  and  the 
wicked  for  hell ;  and  that  after  such  preparation  they  discover 
ways  open  for  them  to  societies  of  their  like,  with  whom  they 
are  to  live  eternally  ;  and  that  they  enter  such  ways  with  the 
utmost  delight,  because  they  are  suitable  to  their  love."  When 
those  of  the  first  assembly  had  heard  these  relations,  they  all 
likewise  acknowledged,  that  they  had  never  entertained  any 
other  notion  of  heaven  than  as  of  a  place  where  they  should 
cater  upon  the  fruition  of  never-ceasing  delights.    Then  the 
angel  who  had  the  trumpet  thus  addressed  them  :  "  You  see  now 
that  the  joys  of  heaven  and  eternal  happiness  arise  not  from  the 
place,  but  from  the  state  of  the  man's  life  ;  and  a  state  of  hea- 
venly life  is  derived  from  love  and  wisdom;  and  since  it  is  use 
which  contains  love  and  wisdom,  and  in  which  they  are  fixed  and 
subsist,  therefore  a  state  of  heavenly  life  is  derived  from  the  con- 
junction of  love  and  wisdom  in  use.    It  amounts  to  the  same 
20 


AND  ITS  CHASTE  DELIGHTS. 


10,  11 


if  we  call  them  charity,  faith,  and  good  works ;  for  charity  is 
love,  faith  is  truth  whence  wisdom  is  derived,  and  good  works 
are  uses.  Moreover  in  our  spiritual  world  there  are  places  as  in 
the  natural  world  ;  otherwise  there  could  he  no  hahitations  and 
distinct  ahodes  ;  nevertheless  place  with  us  is  not  place,  but  an 
appearance  of  place  according  to  the  state  of  love  and  wisdom,  or 
or'  charity  and  faith.  Every  one  who  becomes  an  angel,  carries 
his  own  heaven  within  himself,  because  he  carries  in  himself  the 
love  of  his  own  heaven ;  for  a  man  from  creation  is  the  smallest 
effigy,  image,  and  type  of  the  great  heaven,  and  the  human  form 
is  nothing  else  ;  wherefore  every  one  after  death  comes  into  that 
society  of  heaven  of  whose  general  form  he  is  an  individual  effigy ; 
consequently,  when  he  enters  into  that  society  he  enters  into  a 
form  corresponding  to  his  own  ;  thus  he  passes  as  it  were  from 
himself  into  that  form  as  into  another  self,  and  again  from  that 
other  self  into  the  same  form  in  himself,  and  enjoys  his  own  life 
in  that  of  the  society,  and  that  of  the  society  in  his  own ;  for 
every  society  in  heaven  may  be  considered  as  one  common  body, 
and  the  constituent  angels  as  the  similar  parts  thereof,  from 
which  the  common  body  exists.  Hence  it  follows,  that  those 
who  are  in  evils,  and  thence  in  falses,  have  formed  in  themselves 
an  effigy  of  hell,  which  suffers  torment  in  heaven  from  the  influx 
and  violent  activity  of  one  opposite  upon  another ;  for  infernal 
love  is  opposite  to  heavenly  love,  and  consequently  the  delights 
of  those  two  loves  are  in  a  state  of  discord  and  enmity,  and 
whenever  they  meet  they  endeavor  to  destroy  each  other." 

11.  After  this  a  voice  was  heard  from  heaven,  saying  to  the 
angel  that  had  the  trumpet,  "  Select  ten  out  of  the  whole  assem- 
bly, and  introduce  them  to  us.  We  have  heard  from  the  Lord 
that  He  will  prepare  them  so  as  to  prevent  the  heat  and  light, 
or  the  love  and  wisdom,  of  our  heaven,  from  doing  them  any 
injury  during  the  space  of  three  days."  Ten  were  then  selected 
and  followed  the  angel.  They  ascended  by  a  steep  path  up  a 
certain  hill,  and  from  thence  up  a  mountain,  on  the  summit  of 
which  was  situated  the  heaven  of  those  angels,  which  had  before 
appeared  to  them  at  a  distance  like  an  expanse  in  the  clouds. 
The  gates  were  opened  for  them ;  and  after  they  had  passed  the 
third  gate,  the  introducing  angel  hastened  to  the  prince  of  the 
society,  or  of  that  heaven,  and  announced  their  arrival.  The 
prince  said,  "  Take  some  of  my  attendants,  and  carry  them  word 
that  their  arrival  is  agreeable  to  me,  and  introduce  them  into 
"my  reception-room,  and  provide  for  each  a  separate  apartment 
with  a  chamber,  and  appoint  some  of  my  attendants  and  servants 
to  wait  upon  them  and  attend  to  their  wishes :"  all  which  was 
done.  On  being  introduced  by  the  angel,  they  asked  whether 
they  might  go  and  see  the  prince;  and  the  angel  replied,  "It  is 
now  morning,  and  it  is  not  allowable  before  noon  ;  till  that  time 
every  one  is  engaged  in  his  particular  duty  and  employment :  but 
you  are  invited  to  dinner,  and  then  you  will  sit  at  table  with  our 

21 


11—13 


CONJPGIAL  LOVE 


prince  ;  in  the  meantime  I  will  introduce  yon  into  his  palace, 
and  show  yon  its  splendid  and  magnificent  contents." 

12.  When  they  were  come  to  the  palace,  they  first  viewed 
it  from  without.  It  was  large  and  spacious,  built  of  porphyry, 
with  a  foundation  of  jasper ;  and  before  the  gates  were  six  lofty 
columns  of  lapis  lazuli ;  the  roof  was  of  plates  of  gold,  the  lofty 
windows,  of  the  most  transparent  cn'stal,  had  frames  also  of  gold. 
After  viewing  the  outside  they  were  introduced  within,  and  were 
conducted  from  one  apartment  to  another  ;  in  each  of  which  they 
saw  ornaments  of  inexpressible  elegance  and  beauty;  and  beneath 
the  roof  were  sculptured  decorations  of  inimitable  workmanship. 
Near  the  walls  were  set  silver  tables  overlaid  with  gold,  on  which 
were  placed  various  implements  made  of  precious  stones,  and  of 
entire  grems  in  heavenlv  forms,  with  several  other  thinars,  such  as 
no  eye  had  ever  seen  on  earth,  and  consequently  such  as  could 
never  be  supposed  to  exist  in  heaven.  While  they  were  struck 
with  astonishment  at  these  magnificent  sights,  the  angel  said, 
"  Be  not  surprised  ;  the  things  which  yon  now  behold  are  not  the 
production  and  workmanship  of  any  angelic  hand,  but  are  framed 
by  the  Builderof  the  universe,  and  presented  as  a  gift  to  our  prince ; 
wherefore  the  architectonic  art  is  here  in  its  essential  perfection, 
aud  hence  are  derived  all  the  rules  of  that  art  which  are  known  and 
practised  in  the  world."  The  angel  further  said,  "  You  may  pos- 
sibly conceive  that  such  objects  charm  our  eyes,  and  infatuate  us 
by  their  grandeur,  so  that  we  consider  them  as  constituting  the  joys 
of  our  heaven  :  this  however  is  not  the  case  ;  for  our  affections 
not  being  set  on  such  things,  they  are  only  contributory  to  the 
joys  of  our  hearts  ;  and  therefore,  so  far  as  we  contemplate  them 
as  such,  and  as  the  workmanship  of  God,  so  far  we  contemplate 
in  them  the  divine  omnipotence  and  mercy." 

13.  After  this  the  angel  said  to  them,  "  It  is  not  yet  noon  : 
come  with  me  into  our  prince's  garden,  which  is  near  the  palace." 
So  they  went  with  him ;  and  as  they  were  entering,  he  said, 
"  Behold  here  the  most  magnificent  of  all  the  gardens  in  our  hea- 
venly society  I"  But  they  replied,  "  How!  there  is  no  garden  here. 
We  see  only  one  tree,  and  on  its  branches  and  at  its  top  as  it  were 
golden  fruit  and  silver  leaves,  with  their  edges  adorned  with  eme- 
ralds, and  beneath  the  tree  little  children  with  their  nurses."  Here- 
upon the  angel,  with  an  inspired  voice  said,  ''This  tree  is  in  the 
midst  of  the  garden;  some  of  us  call  it  the  tree  of  our  heaven, 
and  some,  the  tree  of  life.  But  advance  nearer,  and  your  eyes 
will  be  opened,  and  you  will  see  the  garden."  They  did  so,  and 
their  eyes  were  opened,  and  they  saw  numerous  trees  bearing  an 
abundance  of  fine  flavored  fruit,  entwined  about  with  young  vines, 
whose  tops  with  their  fruit  inclined  towards  the  tree  of  life  in  the 
midst.  These  trees  were  planted  in  a  continuous  series,  which, 
proceeding  from  a  point,  and  being  continued  into  endless  circles, 
or  gyrations,  as  of  a  perpetual  spiral,  formed  a  perfect  spiral  of 
trees,  wherein  one  species  coutinuallvsucceeded  another,  accord- 

22 


AND  ITS  CHASTE  DELIGHTS. 


13,  14 


ing  to  the  worth  and  excellence  of  their  fruit.  The  circumgyra- 
tion began  at  a  considerable  distance  from  the  tree  in  the  midst, 
and  the  intervening  space  was  radiant  with  a  beam  of  ligbt, 
which  caused  the  trees  in  the  circle  to  shine  with  a  graduated 
splendor  that  was  continued  from  the  first  to  the  last.  The  first 
trees  were  the  most  excellent  of  all,  abounding  with  the  choicest 
fruits,  and  were  called  paradisiacal  trees,  being  such  as  are  never 
seen  in  any  country  of  the  natural  world,  because  none  such  ever 
grew  or  could  growf  there.  These  were  succeeded  by  olive-trees, 
the  olives  by  vines,  these  by  swreet-scented  shrubs,  and  these 
again  by  timber  trees,  whose  wood  was  useful  for  buildjng.  At 
stated  intervals  in  this  spiral  or  gyre  of  trees,  were  interspersed 
seats,  formed  of  the  young  shoots  of  the  trees  behind,  brought 
forward  and  entwined  in  each  other,  while  the  fruit  of  the  trees 
hanging  over  at  the  same  time  enriched  and  adorned  them.  At 
this  perpetually  winding  circleof  trees,  there  were  passages  which 
opened  into  flower-gardens,  and  from  them  into  shrubberies,  laid 
out  into  areas  and  beds.  At  the  sight  of  all  these  things  the  com- 
panions of  the  angels  exclaimed,  "Behold  heaven  in  form!  wher- 
ever we  turn  our  eyes  we  feel  an  influx  of  somewhat  celestially- 
paradisiacal,  which  is  not  to  be  expressed."  At  this  the  angel 
rejoicing  said,  "  All  the  gardens  of  our  heaven  are  representative 
forms  or  types  of  heavenly  beatitudes  in  their  origins;  and  be- 
cause the  influx  of  these  beatitudes  elevated  your  minds,  there- 
fore you  exclaimed,  'Behold  heaven  in  form  !'  but  those  who  do 
not  receive  that  influx,  regard  these  paradisiacal  gardens  only  as 
common  woods  or  forests.  All  thoso  who  are  under  the  influence 
of  the  love  of  use  receive  the  influx  ;  but  those  who  are  under  the 
influence  of  the  love  of  glory  not  originating  in  use,  do  not  re- 
ceive it."  Afterwards  he  explained  to  them  what  every  parti- 
cular thing  in  the  garden  represented  and  signified. 

14.  While  they  were  thus  employed,  there  came  a  messenger 
from  the  prince,  with  an  invitation  to  them  to  dine  with  him  ; 
and  at  the  same  time  two  attendants  brought  garments  of  fine 
linen,  and  said,  "  Put  on  these ;  for  no  one  is  admitted  to  the 
prince's  table  unless  he  be  clothed  in  the  garments  of  heaven." 
So  they  put  them  on,  and  accompanied  their  angel,  and  were 
shewn  into  a  drawing-room  belonging  to  the  palace,  where 
they  waited  for  the  prince  ;  and  there  the  angel  introduced  them 
to  the  company  and  conversation  of  the  grandees  and  nobles, 
who  were  also  waiting  for  the  prince's  appearing.  And  lo!  in 
about  an  hour  the  doors  were  opened,  and  through  one  larger 
than  the  rest,  on  the  western  side,  he  was  seen  to  enter  in  stately 
procession.  His  inferior  counsellors  went  before  him,  after  them 
his  privy-counsellors,  and  next  the  chief  officers  belonging  to  the 
court ;  in  the  middle  of  these  was  the  prince  ;  after  him  followed 
courtiers  of  various  ranks,  and  lastly  the  guards ;  in  all  thejr 
amounted  to  a  hundred  and  twenty.  Then  the  angel,  advancing 
oefore  the  ten  strangers,  who  by  their  dress  now  appeared  like 

23 


4—16 


CONJUGIAL  LOVE 


inmates  of  the  place,  approached  with  them  towards  the  prince; 
and  reverently  introduced  them  to  his  notice;  and  the  prince, 
without  stopping  the  procession,  said  to  them,  "  Come  and  dine 
with  me."  So  they  followed  him  into  the  dining-hall,  where 
they  saw  a  table  magnificently  set  out,  having  in  the  middle  a 
tall  golden  pyramid  with  a  hundred  branches  in  three  rows,  each 
branch  having  a  small  dish,  or  basket,  containing  a  variety  of 
sweetmeats  and  preserves,  with  other  delicacies  made  of  bread 
and  wine  ;  and  through  the  middle  of  the  pyramid  there  issued 
as  it  were  a  bubbling  fountain  of  nectareous  wine,  the  stream  of 
which,  falling  from  the  summit  of  the  pyramid  separated  into 
different  channels  and  filled  the  cups.  At  the  sides  of  this  pyra- 
mid were  various  heavenly  golden  forms,  on  which  were  dishes 
and  plates  covered  with  all  kinds  of  food.  The  heavenly  forms 
supporting  the  dishes  and  plates  were  forms  of  art,  derived  from 
wisdom,  such  as  cannot  be  devised  by  any  human  art,  or  ex- 
pressed by  any  human  words :  the  dishes  and  plates  were  of 
silver,  on  which  were  engraved  forms  similar  to  those  that  sup- 
ported them ;  the  cups  were  transparent  gems.  Such  was  the 
splendid  furniture  of  the  table. 

15.  As  regards  the  dress  of  the  prince  and  his  ministers,  the 
prince  wore  a  long  purple  robe,  set  with  silver  stars  wrought  ia 
needle-work  ;  under  this  robe  he  had  a  tunic  of  bright  silk  of  a 
blue  or hyacinthine  color;  this  was  open  about  the  breast,  where 
there  appeared  the  forepart  of  a  kind  of  zone  or  ribbon,  with  the 
ensign  of  his  society  ;  the  badge  was  an  eagle  sitting  on  her 
young  at  the  top  of  a  tree  ;  this  was  wrought  in  polished  gold 
6et  with  diamonds.  The  counsellors  were  dressed  nearly  after 
the  same  manner,  but  without  the  badge;  instead  of  which  they 
wore  sapphires  curiously  cut,  hanging  from  their  necks  by  a 
golden  chain.  The  courtiers  wore  brownish  cloaks,  wrought 
with  flowers  encompassing  young  eagles;  their  tunics  were  of 
an  opal-colored  silk, so  were  also  their  lower  garments;  thus  were 
they  dressed. 

1G.  The  privy-counsellors,  with  those  of  inferior  order,  and 
the  grandees  stood  around  the  table,  and  by  command  of  the 
prince  folded  their  hands,  and  at  the  same  time  in  a  low  voice 
said  a  prayer  of  thanksgiving  to  the  Lord  ;  and  after  tliis,  at  a 
sign  from  the  prince,  they  reclined  on  couches  at  the  table.  The 
prince  then  said  to  the  ten  strangers,  "  Do  ye  also  recline  witli 
me  ;  behold,  there  are  your  couches:"  so  they  reclined ;  and  the 
attendants,  who  were  before  sent  by  the  prince  to  wair  upon 
them,  stood  behind  them.  Then  said  the  prince  to  them,  "  Take 
each  of  you  a  plate  from  its  supporting  form,  and  afterwards  a 
dish  from  the  pyramid  ;"  and  they  did  so;  and  lol  instantly  new 
plates  and  dishes  appeared  in  the  place  of  those  that  were  taken 
away  ;  and  their  cups  were  filled  with  wine  that  streamed  from 
the  fountain  out  of  the  tall  pyramid  :  and  they  ate  and  drank. 
When  dinuner  was  about  half  ended,  the  prince  addressed  the 


AND  ITS  CHASTE  DELIGHTS. 


lfi,  17 


ten  new  guests,  and  said,  "I  have  been  informed  that  you  were 
convened  in  the  country  which  is  immediate])' under  this  heaven, 
in  order  to  declare  your  thoughts  respecting  the  joys  of  heaven 
and  eternal  happiness  thence  derived,  and  that  you  professed 
different  opinions  each  according  to  his  peculiar  ideas  of  delight 
originating  in  the  bodily  senses.  But  what  are  the  delights  of 
the  bodily  senses  without  those  of  the  soul?  The  former  are 
animated  by  the  latter.  The  delights  of  the  soul  in  themselves 
are  imperceptible  beatitudes;  but,  as  they  descend  into  the 
thoughts  of  the  mind,  and  thence  into  the  sensations  of  the  body, 
they  become  more  and  more  perceptible:  in  the  thoughts  of  the 
mind  they  are  perceived  as  satisfactions,  in  the  sensations  of  the 
body  as  delights,  and  in  the  body  itself  as  pleasures.  Eternal 
happiness  is  derived  from  the  latter  and  the  former  taken  toge- 
ther; but  from  the  latter  alone  there  results  a  happiness  not 
eternal  but  temporary,  which  quickly  comes  to  an  end  and  passes 
away,  and  in  some  cases  becomes  unhappiness.  You  have  now 
seen  that  all  your  joys  are  also  joys  of  heaven,  and  that  these  are 
far  more  excellent  than  you  could  have  conceived  ;  yetsuch  joys 
do  not  inwardly  affect  our  minds.  There  are  three  things  which 
enter  by  influx  from  the  Lord  as  a  one  into  our  souls;  these  three 
as  a  one,  or  this  trine,  are  love,  wisdom,  and  use.  Love  and 
wisdom  of  themselves  exist  only  ideally,  being  confined  to  the 
affections  and  thoughts  of  the  mind  ;  but  in  use  they  exist  really, 
because  they  are  together  in  act  and  bodily  employment ;  and 
where  they  exist  really,  there  they  also  subsist.  And  as  love  and 
wisdom  exist  and  subsist  in  use,  it  is  by  use  we  are  affected ;  and 
use  consists  in  a  faithful,  sincere,  and  diligent  discharge  of  the 
duties  of  our  calling.  The  love  of  use,  and  a  consequent  applica- 
tion to  it,  preserve  the  powers  of  the  mind,  and  prevent  their 
dispersion ;  so  that  the  mind  is  guarded  against  wandering  and 
dissipation,  and  the  imbibing  of  false  lusts,  which  with  their 
enchanting  delusions  flow  in  from  the  body  and  the  world  through 
the  senses,  whereby  the  truths  of  religion  and  morality,  with  ail 
that  is  good  in  either,  become  the  sport  of  every  wind  ;  but  the 
application  of  the  mind  to  use  binds  and  unites  those  truths,  and 
disposes  the  mind  to  become  a  form  receptible  of  the  wisdom 
thence  derived  ;  and  in  this  case  it  extirpates  the  idle  sports  and 
pastimes  of  falsity  and  vanity,  banishing  them  from  its  centre 
towards  the  circumference.  But  you  will  hear  more  on  this 
subject  from  the  wise  ones  of  our  society,  when  I  will  send  to 
you  in  the  afternoon.  So  saying,  the  prince  arose,  and  the  new 
quests  along  with  him,  and  bidding  them  farewell,  he  charged 
the  conducting  angel  to  lead  them  back  to  their  private  apart* 
menus  and  there  to  show  them  every  token  of  civility  and  respect, 
and  also  to  invite  some  courteous  and  agreeable  company  to  enter- 
tain them  with  conversation  respecting  the  various  joys  of  this 
society. 

17.  The  angel  executed  the  prince's  charge;  and  when  they 


IT 


CONJCGIAL  LOVE 


were  turned  to  their  private  apartments,  the  company,  invited 
from  the  city  to  inform  them  respecting  the  various  joys  of  the 
society,  arrived,  and  after  the  usual  compliments  entered  into 
conversation  with  them  as  they  walked  along  in  a  strain  at  once 
entertaining  and  elegant.  But  the  conducting  angel  said,  "These 
ten  men  were  invited  into  this  heaven  to  see  its  joys,  and  to 
receive  thereby  a  new  idea  concerning  eternal  happiness.  Ac- 
quaint us  therefore  with  some  of  its  joys  which  afiect  the  bodily 
senses;  and  afterwards,  some  wise  ones  will  arrive,  who  will 
acquaint  us  with  what  rendersthose  joys  satisfactory  and  happy." 
Then  the  company  who  were  invited  from  the  city  related  the 
following  particulars: — "1.  There  are  here  days  of  festivity 
appointed  by  the  prince,  that  the  mind,  by  due  relaxation,  may 
recover  from  the  weariness  which  an  emulative  desire  may  occa- 
sion in  particular  cases.  On  such  days  we  have  concerts  of  music 
and  singing  in  the  public  places,  and  out  of  the  city  are  exhibited 
games  ami  shows:  in  the  public  places  at  such  times  are  raised 
orchestras  surrounded  with  balusters  formed  of  vines  wreathed 
together,  from  which  hang  bunches  of  ripe  grapes  ;  within  these 
balusters  in  three  rows,  one  above  another,  sit  the  musicians, 
with  their  wind  and  stringed  instruments  of  various  tones, 
both  high  and  low,  loud  and  soft;  and  near  them  are  singers 
of  both  sexes  who  entertain  the  citizens  with  the  sweetest 
music  and  singing,  both  in  concert  and  solo,  varied  at  times  as 
to  its  particular:  kind  :  these  concerts  continue  on  those  days  of 
festivity  from  morning  till  noon,  and  afterwards  till  evening. 
2.  Moreover,  every  morning  from  the  houses  around  the  public 
places  we  hear  the  sweetest  songs  of  virgins  and  young  girls, 
which  resound  though  the  whole  city.  It  is  an  affection  of  spi- 
ritual love,  which  is  sung  every  morning  ;  that  is,  it  is  rendered 
sonorous  by  modifications  of  the  voice  in  singing,  or  by  modula- 
tions. The  affection  in  the  song  is  perceived  as  the  real  affection, 
flowing  into  the  minds  of  the  hearers,  and  exciting  thein  to  a 
correspondence  with  it:  such  is  the  nature  of  heavenly  singing. 
The  virgin-singers  say,  that  the  sound  of  their  song  is  as  it  were 
Belt-inspired  and  self  animated  from  within,  and  exalted  with 
delight  according  to  the  reception  it  meets  with  from  the  hearers. 
When  this  is  ended,  the  windows  of  the  houses  around  the  pub- 
lic places,  and  likewise  of  those  in  the  streets,  are  shut,  and  so 
also  are  the  doors ;  and  then  the  whole  city  is  silent,  and  no 
noise  heard  in  any  part  of  it,  nor  is  any  person  seen  loitering 
in  the  streets,  but  all  are  intent  on  their  work  and  the  duties  of 
their  calling,  o.  At  noon,  however,  the  doors  are  opened,  and 
in  the  afternoon  also  the  windows  in  some  houses,  and  boys  and 
girls  are  seen  playing  in  the  streets,  while  their  masters  and  mis- 
tresses sit  in  the  porches  of  their  houses,  watching  over  them, 
and  keeping  them  in  order.  4.  At  the  extreme  parts  of  the  city 
there  are  various  sports  of  boys  and  young  men,  as  running, 
hand-ball,  tennis,  etc.;  there  are  besides  trials  of  skill  among  the 

9.K 


AND  ITS  CHASTE  DELIQHTS. 


17,  18 


boys,  in  order  to  discover  the  readiness  of  their  wit  in  speaking, 
acting,  and  perceiving;  and  such  as  excel  receive  some  leaves  of 
laurel  as  a  reward  ;  not  to  mention  other  things  of  a  like  nature, 
designed  to  cull  forth  and  exercise  the  latent  talents  of  the  joung 
people.  5.  Moreover  out  of  the  city  are  exhibited  stage-enter- 
tainments, in  which  the  actors  represent  the  various  graces  and 
virtues  of  moral  life,  among  whom  are  inferior  characters  for  the 
pake  of  relatives."  And  one  of  the  ten  asked,  "  How  for  the  sake 
of  relatives?"  And  they  replied,  "  No  virtue  with  its  graces 
and  beauties,  can  be  suitably  represented  except  by  means  of 
relatives,  in  which  are  comprised  and  represented  all  its  graces 
and  beauties,  from  the  greatest  to  the  least ;  and  the  inferior 
characters  represent  the  least,  even  till  they  become  extinct; 
but  it  is  provided  by  law,  that  nothing  of  the  opposite,  which  is 
indecorous  and  dishonorable,  should  be  exhibited,  except  figura- 
tively, and  as  it  were  remotely.  The  reason  of  which  provision 
is.  because  nothing  that  is  honorable  and  good  in  any  virtue  can 
by  successive  progressions  pass  over  to  what  is  dishonorable  and 
evil  :  it  only  proceeds  to  its  least,  when  it  perishes  ;  and  when 
that  is  the  case,  the  opposite  commences  ;  wherefore  heaven, 
where  all  things  are  honorable  and  good,  has  nothing  in  common 
with  hell,  where  all  things  are  dishonorable  and  evil." 

18.  During  this  conversation,  a  servant  came  in  and  brought 
word,  that  the  eight  wise  ones,  invited  by  the  prince's  order, 
were  arrived,  and  wished  to  be  admitted  ;  whereupon  the  angel 
went  out  to  receive  and  introduce  them:  and  presently  the  wise 
ones,  after  the  customary  ceremonies  of  introduction,  began  to 
con  verse  with  them  on  the  beginnings  and  increments  of  wisdom, 
with  which  the}'  intermixed  various  remarks  respecting  its  pro- 
gression, shewing,  that  with  the  angels  it  never  ceases  or  comes 
to  a  period,  but  advances  and  increases  to  eternity.  Hereupon 
the  attendant  angel  said  to  them,  "Our  prince  at  table  while 
talking  with  these  strangers  respecting  the  seat  or  abode  of  wis- 
dom, showed  that  it  consists  in  use:  if  agreeable  to  you,  be 
pleased  to  acquaint  them  further  on  the  same  subject."  They 
therefore  said,  "  Man,  at  his  first  creation,  was  endued  with 
wisdom  and  its  love,  not  for  the  sake  of  himself,  but  that  he 
in  ight  communicate  it  to  others  from  himself.  Hence  it  is  a 
maxim  inscribed  on  the  wisdom  of  the  wise,  that  no  one  is  wise 
for  himself  alone,  or  lives  for  himself,  but  for  others  at  the  same 
time:  this  is  the  origin  of  society,  which  otherwise  could  not 
exist.  To  live  for  others  is  to  perform  uses.  Uses  are  the 
Donds  of  society,  which  are  as  many  in  number  as  there  are 
good  uses  ;  and  the  number  of  uses  is  infinite.  There  are  spi- 
ritual uses,  such  as  regard  love  to  God  and  love  towards  our 
neighbour ;  there  are  moral  and  civil  uses,  such  as  regard  the  love 
of  the  society  and  state  to  which  a  man  belongs,  and  of  his 
fellow-citizens  among  whom  he  lives  ;  there  are  natural  uses, 

27 


18-20 


CONJUGIAL  LOVE 


which  regard  the  love  of  the  world  and  its  necessities;  and  there 
are  corporeal  uses,  such  as  regard  the  lore  of  self-preservation 
with  a  view  to  superior  uses.  All  these  uses  are  inscribed  on 
man,  and  follow  in  order  one  after  another  ;  and  when  they  are 
together,  one  is  in  the  other.  Those  who  are  in  the  first  uses, 
which  are  spiritual,  are  in  all  the  succeeding  ones,  and  such  per- 
sons are  wise;  but  those  who  are  not  in  the  first,  and  yet  are  in 
the  second,  and  thereby  tn  the  succeeding  ones,  are  not  so  highly 
principled  in  wisdom,  but  only  appear  to  be  so  by  virtue  of  an 
external  morality  and  civility;  those  who  are  neither  in  the  first 
nor  second,  but  only  in  the  third  and  fourth,  have  not  the  least 
pretensions  to  wisdom  ;  for  they  are  satans,  loving  oidy  the 
world  and  themselves  for  the  sake  of  the  world  ;  but  those  who 
are  only  in  the  fourth,  are  least  wise  of  all ;  for  they  are  devils, 
because  they  live  to  themselves  alone,  and  only  to  others  for  the 
sake  of  themselves.  Moreover,  every  love  has  its  particular 
delight;  for  it  is  by  delight,  that  love  is  kept  alive  ;  and  the  de- 
light of  the  love  of  uses  is  a  heavenly  delight,  which  enters  into 
succeeding  delights  in  their  order,  and  according  to  the  order 
of  succession,  exalts  them  and  makes  them  eternal."  After  this 
they  enumerated  the  heavenly  delights  proceeding  from  the  love 
of  uses,  and  said,  that  they  are  a  thousand  times  ten  thousand  ; 
and  that  all  who  enter  heaven  enter  into  those  delights.  With 
further  wise  conversation  on  the  love  of  use,  they  passed  the 
day  with  them  until  evening. 

19.  Towards  evening  there  came  a  messenger  clothed  in  linen 
to  the  ten  strangers  who  attended  the  angel,  and  invited  them 
to  a  marriage-ceremony  which  was  to  be  celebrated  the  next  day, 
and  the  strangers  were  much  rejoiced  to  think  that  they  were 
idso  to  be  present  at  a  marriage-ceremony  in  heaven.  After 
this  they  were  conducted  to  the  house  of  one  of  the  counsellors, 
and  supped  with  him  ;  and  after  supper  they  returned  to  the 
palace,  and  each  retired  to  his  own  chamber,  where  they  slept 
till  morning.  When  they  awoke,  they  heard  the  singing  of  the 
virgins  and  young  girls  from  the  houses  around  the  public  places 
of  resort,  which  we  mentioned  above.  They  sting  that  morning 
the  affection  of  conjugial  love  ;  the  sweetness  of  which  so  affected 
and  moved  the  hearers,  that  they  perceived  sensibly  a  blessed 
serenity  instilled  into  their  joys,  which  at  the  some  time  exalted 
and  renewed  them.  At  the  hour  appointed  the  angel  said, 
w  Make  yourselves  ready,  and  put  on  the  heavenly  garments 
which  our  prince  sent  you  ;"  and  they  did  so,  and  lo!  the  gar- 
ments were  resplendent  as  with  a  flaming  light;  and  on  their 
asking  the  angel,  "  Whence  is  this?"  he  replied,  "Because  yon 
are  going  to  a  marriage-ceremony  ;  and  when  that  is  the  case, 
our  garments  always  assume  a  shining  appearance,  and  become 
marriage  garments." 

20.  After  this  the  angel  conducted  them  to  the  house  where 
28 


AND  ITS  CHASTE  DELIGHTS. 


20,  21 


the  nuptials  were  to  be  celebrated,  and  the  porter  opened  tho 
door;  and  presently  being  admitted  within  the  house,  they  were 
received  and  welcomed  by  an  angel  sent  from  the  bridegroom, 
and  were  introduced  and  shewn  to  the  seats  intended  for  them : 
and  soon  after  they  were  invited  into  an  ante-chamber,  in  the 
middle  of  which  they  saw  a  table,  and  on  it  a  magnificent  can- 
dlestick with  seven  branches  and  sconces  of  gold  :  against  the 
walls  there  were  hung  silver  lamps,  which  being  lighted  made  the 
atmosphere  appear  of  a  golden  hue:  and  they  observed  on  each 
Bide  of  the  candlestick  two  tables,  on  which  were  set  loaves  in 
three  rows;  there  were  tables  also  at  the  four  corners  of  the 
room,  on  which  were  placed  crystal  cups.  While  they  were 
viewing  these  things,  lo !  a  door  opened  from  a  closet  near  the 
marriage-chamber,  and  six  virgins  came  out,  and  after  them  the 
bridegroom  and  the  bride,  holding  each  other  by  the  hand,  and 
ad  vancing  towards  a  seat  placed  opposite  to  the  candlestick,  on 
which  they  seated  themselves,  the  bridegroom  on  the  left  hand, 
and  the  bride  on  the  right,  while  the  six  virgins  stood  by  the 
heat  near  the  bride.  The  bridegroom  was  dressed  in  a  robe  of 
bright  purple,  and  a  tunic  of  fine  shining  linen,  with  an  ephod, 
on  which  was  a  golden  plate  set  round  with  diamonds,  and  on 
the  plate  was  engraved  a  young  eagle,  the  marriage-ensign  of 
that  heavenly  society  ;  on  his  head  he  wore  a  mitre:  the  bride 
was  dressed  in  a  scarlet  mantle,  under  which  was  a  gown,  orna- 
mented with  fine  needle- work,  that  reached  from  her  neck  to  her 
feet,  and  beneath  her  bosom  she  wore  a  golden  girdle,  and  on 
her  head  a  golden  crown  set  with  rubies.  When  they  were  thus 
seated,  the  bridegroom  turning  himself  towards  the  bride,  put 
a  golden  ring  on  her  finger  ;  he  then  took  bracelets  and  a  pearl 
necklace,  and  clasped  the  bracelets  about  her  wrists,  and  the 
necklace  about  her  neck,  and  said,  "  Accept  these  pledges /"  and 
as  she  accepted  them  he  kissed  her,  and  said,  "  .Now  thou  art 
mine;"  and  he  called  her  his  wife.  On  this  all  the  company 
cried  out,  '"May  the  divine  blessing  be  upon  you  !"  These 
words  were  first  pronounced  by  each  separately,  and  afterwards 
by  all  together.  They  were  pronounced  also  in  turn  by  a  certain 
person  sent  from  the  prince  as  his  representative  ;  and  at  that 
instant  the  ante-chamber  was  filled  with  an  aromatic  smoke, 
which  was  a  token  of  blessing  from  heaven.  Then  the  servants 
in  waiting  took  loaves  from  the  two  tables  near  the  candlestick, 
and  cups,  now  filled  with  wine,  from  the  tables  at  the  corners  of 
the  room,  and  gave  to  each  of  the  guests  his  own  loaf  and  his 
own  enpj  and  they  ate  and  drank.  After  this  the  husband  and 
his  wife  arose,  and  the  six  virgins  attended  them  with  the  silver 
lamps,  now  lighted,  in  their  hands  to  the  threshold;  and  the 
married  pair  entered  their  chamber  ;  and  the  door  was  shut. 

21.  Afterwards  the  conducting  angel  talked  with  the  guests 
about,  his  ten  companions,  acquainting  them  how  he  was  com- 


21 


CON.TUGIAL  LOVE 


missioned  to  introduce  them,  and  shew  tliem  the  magnificent 
things  contained  in  the  prince's  palace,  and  other  wonderful 
sights  ;  and  how  they  had  dined  at  table  with  him,  and  after- 
wards had  conversed  with  the  wise  ones  of  the  society ;  and  he 
said,  "May  I  be  permitted  to  introduce  them  also  to  you,  in 
order  that  they  may  enjoy  the  pleasure  of  your  conversation  ?" 
So  he  introduced  them,  and  they  entered  into  discourse  together. 
Then  a  certain  wise  personage,  one  of  the  marriage-guests,  said, 
"Do  you  understand  the  meaning  of  what  you  have  seen?" 
They  replied,  "But  little;"  and  then  they  asked  him,  "Why 
was  the  bridegroom,  who  is  now  a  husband,  dressed  in  that  par- 
ticular manner  ?"  He  answered,  "  Because  the  bridegroom,  now 
a  husband,  represented  the  Lord,  and  the  bride,  avIio  is  now  a 
wife,  represented  the  chin  ch  ;  for  marriages  in  heaven  represent 
the  marriage  of  the  Lord  with  the  church.    This  is  the  reason 
why  lie  wore  a  mitre  on  his  head,  and  was  dressed  in  a  robe,  a 
tunic,  and  an  ephod,  like  Aaron  ;  and  why  the  bride  had  a  crown 
on  her  head,  and  wore  a  mantle  like  a  queen  ;  but  to-morrow 
they  will  be  dressed  differently,  because  this  representation  lasts 
no  longer  than  to-day."    They  further  asked,  "Since  he  repre- 
sented the  Lord,  and  she  the  church,  why  did  she  sit  at  his  right 
hand  ?"    The  wise  one  replied,  "  Because  there  are  two  things 
which  constitute  the  marriage  of  the  Lord  with  the  church — love 
and  wisdom  ;  the  Lord  is  love,  and  the  church  is  wisdom  ;  and 
wisdom  is  at  the  right  hand  of  love;  for  every  member  of  the 
church  is  wise  as  of  himself,  and  in  proporlion  as  he  is  wise  ho 
receives  love  from  the  Lord.     The  right  hand  also  signifies 
power;  and  love  has  power  by  means  of  wisdom  ;  but,  as  we 
have  just  observed,  after  the  marriage-ceremony  the  representa- 
tion is  changed  ;  for  then  the  husband  represents  wisdom,  and 
the  wife  the  love  of  his  wisdom.    This  love  however  is  not  pri- 
mary, hut  secondary  love;  being  derived  from  the  Lord  to  the 
wife  through  the  wisdom  of  the  husband:  the  love  of  the  Lord, 
which  is  the  primary  love,  is  the  husband's  love  of  being  wise; 
therefore  after  marriage,  both  together,  the  husband  and  his  wife, 
represent  the  church."    They  asked  again,  "  Why  did  not  you 
men  stand  by  the  bridegroom,  now  the  husband,  as  the  six 
virgins  stood  by  the  bride,  now  the  wife?"    The  wise  one  an- 
swered,   Because  we  to-day  are  numbered  among  the  virgins  ; 
and  the  number  six  signifies  all  and  what  is  complete."  But 
they  said,  "Explain  your  meaning."     lie  replied,  "Virgins 
signify  the  church  ;  and  the  church  consists  of  both  sexes :  there- 
fore also  we,  with  respect  to  the  church,  are  virgins.    That  this 
is  the  case,  is  evident  from  these  words  in  the  Revelation  : 
'  Tltesc  are  those  who  were  not  defiled  with  women  /  for  they  are 
viuuixs  :  and  they  folio  to  the  Lamb  whithersoever  he  yoelh] 
chap.  xiv.  4.    And  as  virgins  signify  the  church,  therefore  the 
Lord  likened  it  to  ten  vibgixs  invited  to  a  marriage,  Mat.  xxv. 
30 


AND  ITS  CHA8TK  DELIGHTS. 


22,  23 


Ami  as  Israel,  Zion,  and  Jerusalem, signify  thecljnrch,  therefore 
mention  is  so  often  made  in  the  Word,  of  the  virgin  and 

DAUGHTER  OF  ISRAEL,  OF  ZlON,  AND  OF  JERUSALEM.     Tile  Lord 

also  describes  his  marriage  with  the  church  in  these  words: 
•  Upon  thy  eight  hand  did  stand  the  qckkn  in  gold  of  Ophir  : 
her  clothing  is  of wrought  gold:  she  shall  be  brought  unto  the 
king  in  RAIMENT  of  needlework :  the  VIRGINS  her  companions 
that  follow  her  shull  enter  into  the  king's  palace,''  Psalm  xlv. 
9 — 16."  Lastly  they  asked,  ''Is  it  not  expedient  that  a  priest 
he  present  and  minister  at.  the  marriage-ceremony  ?"  The  wise 
one  answered,  "This  is  expedient  on  the  earth,  but  not  in  the 
heavens,  by  reason  of  the  representation  of  the  Lord  himself 
and  the  church.  On  the  earth  they  are  not  aware  of  this;  hut 
even  with  us  a  priest  ministers  in  whatever  relates  to  betroth- 
ings,  or  marriage  contracts,  and  hears,  receives,  confirms,  and 
consecrates  the  consent  of  the  parlies.  Consent  is  the  essential 
of  marriage;  all  succeeding  ceremonies  are  its  formalities." 

22.  Alter  this  the  conducting  angel  went  to  the  six  virgins, 
and  gave  them  an  account  of  his  companions,  and  requested 
that  they  would  vouchsafe  to  join  company  with  them.  Accord- 
ingly they  came ;  but  when  they  drew  near,  they  suddenly 
retired,  and  went,  into  the  ladies'  apartment  to  the  virgins  their 
companions.  On  seeing  this,  the  conducting  angel  followed 
them,  and  asked  why  they  retired  so  suddenly  without,  entering 
into  conversation?  They  replied,  "We  cannot  approach  :"  and 
he  said,  "  Why  not?"  They  answered,  "  We  do  not  know;  but 
we  perceived  something  which  repelled  us  and  drove  us  back 
again.  We  hope  they  will  excuse  us."  The  angel  then  returned 
to  his  companions,  and  told  them  what  the  virgins  had  said,  and 
added,  "I  conjecture  that  your  love  of  the  sex  is  not  chaste. 
In  heaven  we  love  virgins  for  their  beauty  and  the  elegance  of 
their  manners ;  and  we  love  ihem  intensely,  but  chastely." 
Hereupon  his  companions  smiled  and  said,  "You  conjecture 
right:  who  can  behold  such  beauties  near  and  not  feel  some 
excitement?" 

23.  After  much  entertaining  conversation  the  marriage-guests 
departed,  and  also  the  ten  strangers  with  their  attendant  angel  ; 
and  the  evening  being  far  advanced,  they  retired  to  rest.  In  tiie 
morning  they  beard  a  proclamation,  To-day  is  the  Sabbath. 
They  then  arose  and  asked  the  angel  what  it  meant :  he  replied, 
"It  is  for  the  worship  of  God,  which  returns  at  stated  periods, 
and  is  proclaimed  by  the  priests.  The  worship  is  performed  in 
our  temples  and  lasts  about  two  hours;  wherefore  if  it,  please 
you,  come  along  with  me,  and  I  will  introduce  you."  So  they 
made  themselves  ready,  and  attended  the  angel,  and  entered  the 
temple.  It  was  a  large  building  capable  of  containing  about 
three  thousand  persons,  of  a  semicircular  form,  with  benches  or 
Beatii  carried  round  in  a  continued  sweep  according  to  the  figure 

3L 


23—26 


CONJUGIAL  LOVE 


of  the  temple  ;  the  hinder  ones  being  more  elevated  than  tnose 
in  front.  The  pulpit  in  front  of  the  seats  was  drawn  a  little 
from  the  centre ;  the  door  was  behind  the  pulpit  on  the  left 
hand.  The  ten  strangers  entered  with  their  conducting  angel, 
who  pointed  out  to  them  the  places  where  they  were  to  sit;  tell- 
ing them,  "  Every  one  that  enters  the  temple  knows  his  own 
place  by  a  kind  of  innate  perception  ;  nor  can  he  sit  in  any  place 
but  his  own :  in  case  he  takes  another  place,  he  neither  hears 
nor  perceives  anything,  and  he  also  disturbs  the  order;  the  con- 
sequence of  which  is,  that  the  priest  is  not  inspired." 

24.  When  the  congregation  had  assembled,  the  priest  as- 
cended the  pulpit,  and  preached  a  sermon  full  of  the  spirit  of 
wisdom.  The  discourse  was  concerning  the  sanctity  "of  the  Iloly 
Scriptures,  and  the  conjunction  of  the  Lord  with  both  worlds, 
the  spiritual  and  the  natural,  by  means  thereof.  In  the  illus- 
tration in  which  he  then  was,  he  fully  proved,  that  that  holy 
book  was  dictated  by  Jehovah  the  Lord,  and  that  consequently 
He  is  in  it,  so  as  to  be  the  wisdom  it  contains ;  but  that  the 
wisdom  which  is  Himself  therein,  lies  concealed  under  the  sense 
of  the  letter,  and  is  opened  only  to  those  who  are  in  the  truths 
of  doctrine,  and  at  the  same  time  in  goodness  of  life,  and  thus 
who  are  in  the  Lord,  and  the  Lord  in  them.  To  his  discourse 
he  added  a  votive  prayer  and  descended.  As  the  audience  were 
going  out,  the  angel  requested  the  priest  to  speak  a  few  words 
of  peace  with  his  ten  companions;  so  he  came  to  them,  and  they 
conversed  together  for  about  half  an  hour.  He  discoursed  con- 
cerning the  divine  trinity — that  it  is  in  Jesus  Christ,  in  whom 
all  the  fulness  of  the  Godhead  dwells  bodily,  according  to  the 
declaration  of  the  apostle  Paul ;  and  afterwards  concerning  the 
union  .if  charity  and  faith;  but  he  said,  '•  the  union  of  charity 
and  truth;"  because  faith  is  truth. 

-d.  After  expressing  their  thanks  they  returned  home  ;  and 
then  tiie  angel  said  to  them,  "This  is  the  third  day  since  you 
came  into  the  society  of  this  heaven,  and  you  were  prepared  by 
the  Lord  to  stay  here  three  days  ;  it  is  time  therefore  that  we 
separate;  put  off  therefore  the  garments  sent  you  by  the  prince, 
and  put  on  your  own.''  When  they  had  done  so,  they  were  in- 
spired with  a  desire  to  be  gone  ;  so  they  departed  and  descended, 
the  angel  attending  them  to  the  place  of  assembly;  and  there 
the}'  gave  thanks  to  the  Lord  for  vouchsafing  to  bless  them  with 
knowledge,  and  thereby  with  intelligence,  concerning  heavenly 
joys  and  eternal  happiness. 

2(>.  "I  again  solemnly  declare,  that  these  things  were  done 
and  said  as  they  are  related;  the  former  in  the  world  of  spirits, 
which  is  intermediate  between  heaven  and  hell,  and  the  latter 
in  the  society  of  heaven  to  which  the  angel  with  the  trumpet 
and  the  conductor  belonged.  Who  in  the  Christian  world  would 
have  known  anything  concerning  heaven,  and  the  jovs  and  hap* 
32 


AND  ITS  CHASTE  DELIGHTS. 


26 


pin  ess  there  experienced,  the  knowledge  of  which  is  the  know- 
ledge of  salvation,  unless  it  had  pleased  the  Lord  to  open  to 
sonic  person  the  sight  of  his  spirit,  in  order  to  shew  and  teach 
them?  That  similar  things  exist  in  the  spiritual  world  is  very 
manifest  from  what  were  seen  and  heard  by  the  apostle  John, 
as  described  in  the  Revelation ;  as  that  he  saw  the  Son  of  Man 
in  the  midst  of  seven  candlesticks;  also  a  tabernacle,  temple, 
ark,  and  altar  in  heaven;  a  book  sealed  with  seven  seals;  the 
In  Mile  opened,  and  horses  going  forth  thence  ;  four  animals  around 
the  throne;  twelve  thousand  chosen  out  of  every  tribe;  locusts 
ascending  out  of  the  "bottomless  pit;  a  dragon,  and  his  combat 
with  Michael ;  a  woman  bringing  forth  a  male  child,  and  flying 
into  a  wilderness  on  account  of  the  dragon ;  two  beasts,  one 
ascending  out  of  the  sea,  the  other  out  of  the  earth  ;  a  woman 
sitting  upon  a  scarlet  beast;  the  dragon  cast  out  into  a  lake  of 
fire  and  brimstone  ;  a  white  horse  and  a  great  supper ;  a  new 
heaven  and  a  new  earth,  and  the  holy  Jerusalem  descending 
described  as  to  its  gates,  wall,  and  foundation ;  also  a  river  of 
the  water  of  life,  and  trees  of  life  bearing  fruits  every  month ; 
besides  several  other  particulars  ;  all  which  things  were  seen  by 
John,  while  as  to  his  spirit  he  was  in  the  spiritual  world  and  in 
heaven  :  not  to  mention  the  things  seen  by  the  apostles  after  the 
Lord's  resurrection  ;  and  what  were  afterwards  seen  and  heard 
by  Peter,  Acts  xi. ;  also  by  Paul ;  moreover  by  the  prophets  ;  as 
by  EzEKiEL,'who  saw  four  animals  which  were  cherubs,  chap  i. 
and  chap  x. ;  a  new  temple  and  a  new  earth,  and  an  angel 
measuring  them,  chap.  xl. — xlviii. ;  and  was  led  away  to  Jeru- 
salem, and  saw  there  abominations  :  and  also  into  Chaldea  into 
captivity,  chap.  viii.  and  chap.  xi.  The  case  was  similar  with 
ZixiiAKiAH,  who  saw  a  man  riding  among  myrtles ;  also  four 
horns,  chap.  i.  8,  and  following  verses;  and  afterwards  a  man 
with  a  measuring-line  in  his  hand,  chap.  ii.  1,  and  following 
verses  ;  likewise  a  candlestick  and  two  olive  trees,  chap.  iv.  2, 
and  following  verses  ;  also  a  flying  roll  and  an  ephah,  chap.  v. 
1,0;  also  four  chariots  going  forth  between  two  mountains,  and 
horses,  chap.  vi.  1,  and  following  verses.  So  likewise  with 
Daniel,  who  saw  four  beasts  coming  up  out  of  the  sea,  chap.  vii. 
1,  and  following  verses  ;  also  combats  of  a  ram  and  he-goat, 
chap.  viii.  1,  and  following  verses  ;  who  also  saw  the  angel 
Gabriel,  and  had  much  discourse  with  him,  chap.  ix.  :  the  youth 
of  Elisha  saw  chariots  and  horses  of  lire  round  about  Elisha,  and 
saw  them  when  his  eyes  were  opened,  2  Kings  vi.  15,  and  fol- 
lowing verses.  From  these  and  several  other  instances  in  the 
Word,  it  is  evident,  that  the  things  which  exist  in  the  spiritual 
world,  appeared  to  many  both  before  and  after  the  Lord's  com- 
ing: is  it  any  wonder  then,  that  the  same  things  should  now 
also  appear  when  the  church  is  commencing,  or  when  the  New 
Jerusalem  is  coining  down  from  the  Lord  out  of  heaven?" 

«j  MS 


27,  28 


CONJCOIAL  LOVE 


ON  MARRIAGES  IN  HEAVEN. 

27.  That  there  are  marriages  in  heaven  cannot  be  admitted 
as  an  article  of  faith  by  those  who  imagine  that  a  man  after 
death  is  a  sonl  or  spirit,  and  who  conceive  of  a  soul  or  spirit  as 
of  a  rarefied  ether  or  vapor ;  who  imagine  also,  that  a  man 
will  not  live  as  a  man  till  after  the  day  of  the  last  judgment; 
and  in  general  who  know  nothing  respecting  the  spiritual  world, 
in  which  angels  and  spirits  dwell,  consequently  in  which  there 
are  heavens  and  hells  :  and  as  that  world  "has  been  heretofore 
unknown,  and  mankind  have  been  in  total  ignorance  that  the 
angels  of  heaven  are  men,  in  a  perfect  form,  and  in  like  manner 
infernal  spirits,  but  in  an  imperfect  form,  therefore  it  was  im- 
possible for  anything  to  be  revealed  concerning  marriages  in  that 
world  ;  for  if  it  had  it  would  have  been  objected,  "How  can  a 
soul  be  joined  with  a  soul,  or  a  vapor  with  a  vapor,  as  one  mar- 
ried partner  with  another  here  on  earth  ?"  not  to  mention  other 
similar  objections,  which,  the  instant  they  were  made,  would 
take  away  and  dissipate  all  faith  respecting  marriages  in  another 
life.  But  now,  since  several  particulars  have  been  revealed  con- 
cerning that  world,  and  a  description  has  also  been  given  of  its 
nature  and  quality,  in  the  treatise  on  Heaven  and  Hell,  and 
also  in  the  Apocalypse  Revealed,  the  assertion,  that  marriages 
take  place  in  that  world,  may  bo  so  far  confirmed  as  even  to 
convince  the  reason  by  the  following  propositions  :  I.  A  man 
(homo)  lives  a  man  after  death.  II.  In  this  case  a  male  is  a 
male,  and  a  female  a  female.  III.  Every  one's  peculiar  love 
remains  with  him  after  death.  IV.  The  love  of  tlie  sex  espe- 
cially remains  ;  and  with  those  xoho  go  to  heaven,  which  is  the 
case  with  all  who  become  spiritual  here  on  earth,  conjugial  love 
remains.  V.  These  things  fully  confirmed  by  ocular  demon- 
stration. VI.  Consequently  that  there  are  marriages  in  the 
heamens.  VII.  Spiritual  nuptials  are  to  be  understood  by  the 
Lord's  loords,  where  he  says,  that  after  the  resurrection  they  arc, 
not  given  in  marriage.  We  will  now  give  an  explanation  of 
these  propositions  in  their  order. 

28.  I.  A  man  lives  a  man  after  death.  That  a  man  lives 
a  man  after  death  has  been  heretofore  unknown  in  the  world,  for 
tlie  reasons  just  now  mentioned;  and,  what  is  surprising,  it  has 
been  unknown  even  in  the  Christian  world,  where  they  have  the 
Word,  and  illustration  thence  concerning  eternal  life,  and  where 
the  Lord  himself  teaches,  That  all  the  dead  rise  again  /  and  that 
(rod  is  not  the  God  of  the  dead  but  of  the  living,  Matt.  xxii.  31, 
;>2.  Luke  xx.  37,  38.  Moreover,  a  man,  as  to  the  affections  and 
thoughts  of  his  mind,  is  in  the  midst  of  angels  and  spirits,  and 
is  so  eoiiSQciated  with  them  that  were  he  to  be  separated  from 
them  he  would  instantly  die.   It  is  still  more  surprising  that  this 


AND  ITS  CHA8TE  DELIGHT8. 


28,  25 


is  unknown,  when  yet  every  man  that  has  departed  this  lite  since 
the  beginning  of  creation,  after  his  decease  has  come  and  does 
still  come  to  his  own,  or,  as  it  is  said  in  the  Word,  has  been 
gathered  and  is  gathered  to  his  own :  besides  every  one  has  a 
common  perception,  which  is  the  same  thing  as  the  influx  of 
heaven  into  the  interiors  of  his  mind,  by  virtue  of  which  he 
inwardly  perceives  truths,  and  as  it  were  sees  them,  and  espe- 
cially this  truth,  that  he  lives  a  man  after  death ;  a  happy  man 
if  he  has  lived  well,  and  an  unhappy  one  if  he  has  lived  ill.  For 
who  does  not  think  thus,  while  he  elevates  his  mind  in  any  degree 
above  the  body,  and  above  the  thought  which  is  nearest  to  the 
senses;  as  is  the  case  when  he  is  interiorly  engaged  in  divine 
worship,  and  when  he  lies  on  his  death-bed  expecting  his  disso- 
lution ;  also  when  he  hears  of  those  who  are  deceased,  and  their 
lot?  I  have  related  a  thousand  particulars  respecting  departed 
spirits,  informing  certain  persons  that  are  now  alive  concerning 
the  state  of  their  deceased  brethren,  their  married  partners,  and 
their  friends.  I  have  written  also  concerning  the  state  of  the 
English,  the  Dutch,  the  Papists,  the  Jews,  the  Geutiles,  and  like- 
wise concerning  the  state  of  Luther,  Calvin,  and  Melancthon  ; 
and  hitherto  I  never  heard  any  one  object,  "  How  can  such  be 
their  lot,  when  they  are  not  yet  risen  from  their  tombs,  the  last 
judgement  not  being  yet  accomplished?  Are  they  not  in  the 
meantime  mere  vaporous  and  unsubstantial  souls  residing,  iu 
some  place  of  confinement  (in  qitodam  pu  seu  iibi)?"  Such  ob- 
jections I  have  never  yet  heard  from  any  quarter  ;  whence  I  have 
been  led  to  conclude,  that  every  one  perceives  in  himself  that  he 
lives  a  man  after  death.  Who  that  has  loved  his  married  partner 
and  his  children  when  they  are  dying  or  are  dead,  will  not  say 
within  himself  (if  his  thought  be  elevated  above  the  sensual  prin- 
ciples of  the  body)  that  they  are  in  the  hand  of  God,  and  that  he 
shall  see  them  again  after  his  own  death,  and  again  be  joined 
with  them  in  a  life  of  love  and  joy  \ 

29.  Who,  that  is  willing,  cannot  see  from  reason,  that  a  man 
after  death  is  not  a  mere  vapor,  of  which  no  idea  can  be  formed 
but  as  of  a  breath  of  wind,  or  of  air  and  ether,  and  that  such  vapor 
constitutes  or  contains  in  it  the  human  soul,  which  desires  and 
expects  conjunction  with  its  body,  in  order  that  it  may  enjoy  the 
bodily  senses  and  their  delights,  as  previously  in  the  world  { 
We  cannot  see,  that  if  this  were  the  case  with  a  man  after  death, 
his  state  would  be  more  deplorable  than  that  of  fishes,  birds, 
and  terrestrial  animals,  whose  souls  are  not  alive,  and  conse- 
quently are  not  in  such  anxiety  of  desire  and  expectation  ?  Sup- 
posing a  man  after  death  to  be  such  a  vapor,  and  thus  a  breath 
of  wind,  he  would  either  fly  about  in  the  universe,  or  according 
to  certain  traditions,  would  be  reserved  in  a  place  of  confine- 
ment, or  in  the  limbo  of  the  ancient  fathers,  until  the  last 
judgement.  Who  cannot  hence  from  reason  conclude,  that  those 

35 


29—31 


CONJUGIAL  LOVE 


•who  have  lived  since  the  beginning  of  creation,  which  is  com- 
puted to  be  abont  six  thousand  years  ago,  must  be  still  in  a  similar 
anxious  state,  and  progressively  more  anxious,  because  all  expec- 
tation arising  from  desire  produces  anxiety,  and  being  continued 
from  time  to  time  increases  it ;  consequently,  that  they  must 
still  be  either  floating  about  in  the  universe,  or  be  kept  shut  up 
in  confinement,  and  thereby  in  extreme  misery  ;  and  that  must 
be  the  case  with  Adam  and  his  wife,  with  Abraham,  Isaac,  and 
Jacob,  and  with  all  who  have  lived  since  that  time?  All  this 
being  supposed  true,  it  must  needs  follow,  that  nothing  would  be 
more  deplorable  than  to  be  born  a  man.  But  the  reverse  of  this 
is  provided  by  the  Lord,  who  is  Jehovah  from  eternity  and  the 
Creator  of  the  universe;  for  the  state  of  the  man  that  conjoins 
himself  with  him  by  a  life  according  to  his  precepts,  becomes 
more  blessed  and  happy  after  death  than  before  it.  in  the  world  ; 
and  it  is  more  blessed  and  happy  from  this  circumstance,  that 
the  man  then  is  spiritual,  and  a  spiritual  man  is  sensible  of  and 
perceives  spiritual  delight,  which  is  a  thousand  times  superior  to 
natural  delight. 

30.  That  angels  and  spirits  are  men,  may  plainly  appear  from 
those  seen  by  Abraham,  Gideon,  Daniel,  and  the  prophets,  and 
especially  by  John  when  he  wrote  the  Revelation,  and  also  by 
the  women  in  the  Lord's  sepulchre,  yea,  from  the  Lord  himself 
as  seen  by  the  disciples  after  his  resurrection.  The  reason  of  their 
being  seen  was,  because  the  eyes  of  the  spirits  of  those  who  saw 
them  were  opened  ;  and  when  the  eyes  of  the  spirit  are  opened, 
angels  appear  in  their  proper  form,  which  is  the  human;  but 
when  the  eyes  of  the  spirit  are  closed,  that  is,  when  they  are 
veiled  by  the  vision  of  the  bodily  eyes,  which  derive  all  their 
impressions  from  the  material  world,  then  they  do  not  appear. 

31.  It  is  however  to  be  observed,  that  a  man  after  death  is  not 
a  natural,  but  a  spiritual  man;  nevertheless  he  still  appears  in 
all  respects  like  himself ;  and  so  much  so,  that  he  knows  not 
but  that  he  is  still  in  the  natural  world  :  for  he  has  a  similar 
body,  countenance,  speech,  and  senses  ;  for  he  has  a  similar  affec- 
tion and  thought,  or  will  and  understanding.  He  is  indeed 
actually  not  similar,  because  he  is  a  spiritual,  and  consequently 
an  interior  man  ;  but  the  difference  does  not  appear  to  him,  be- 
cause he  cannot  compare  his  spiritual  state  with  his  former  natural 
state,  having  put  off  the  latter,  and  being  in  the  former ;  therefore 
1  have  often  heard  such  persons  say,  that  they  know  not  but  that 
they  are  in  the  former  world,  with  this  difference,  however,  that 
they  no  longer  see  those  whom  they  had  left  in  that  world ;  but 
that  they  see  those  who  had  departed  out  of  it,  or  were  deceased. 
The  reason  why  they  now  see  the  latter  and  not  the  former,  is, 
because  they  are  no  longer  natural  men,  but  spiritual  or  sub- 
stantial ;  and  a  spiritual  or  substantial  man  sees  a  spiritual  or 
substantial  man,  as  a  natural  or  material  man  sees  a  natural  or 

36 


AND  ITS  CHASTE  DELIGHTS. 


31,  32 


material  man,  but  not  vice  versa,  on  account  of  the  difference 
between  what  is  substantial  and  what  is  material,  which  is  like 
the  difference  between  what  is  prior  and  what  is  posterior;  and 
what  is  prior,  being  in  itself  purer,  cannot  appear  to  what  is 
posterior,  which  in  itself  is  grosser;  nor  can  what  is  posterior, 
being  grosser,  appear  to  what  is  prior,  which  in  itself  is  purer ; 
consequently  an  angel  cannot  appear  to  a  man  of  this  world,  nor 
a  man  of  this  world  to  an  angel.  The  reason  why  a  man  after 
death  is  a  spiritual  or  substantial  man,  is,  because  this  spiritual 
or  substantial  man  lay  inwardly  concealed  in  the  natural  or 
material  man ;  which  natural  or  material  man  was  to  it  as  a 
covering,  or  as  a  skin  about  to  be  cast  off ;  and  when  the  cover- 
ing or  skin  is  cast  off,  the  spiritual  or  substantial  man  comes 
forth,  a  purer,  interior,  and  more  perfect  man.  That  the  spi- 
ritual man  is  still  a  perfect  man,  notwithstanding  his  being  invi- 
sible to  the  natural  man,  is  evident  from  the  Lord's  being  seen 
by  the  apostles  after  his  resurrection,  when  he  appeared,  and 
presently  he  did  not  appear;  and  yet  he  was  a  man  like  to  him- 
self both  when  seen  and  when  not  seen :  it  is  also  said,  that 
wdien  they  saw  him,  their  eyes  were  opened. 

32.  II.  In  this  case  a  male  is  a  male,  and  a  female  a 
female.  Since  a  man  (homo)  lives  a  man  after  death,  and  man 
is  male  and  female,  and  there  is  such  a  distinction  between  the 
male  principle  and  the  female  principle,  that  the  one  cannot  be 
changed  into  the  other,  it  follows,  that  after  death  the  male  lives 
a  male,  and  the  female  a  female,  each  being  a  spiritual  man. 
It  is  said  that  the  male  principle  cannot  be  changed  into  the 
female  principle,  nor  the  female  into  the  male,  and  that  there- 
fore after  death  the  male  is  a  male,  and  the  female  a  female  ;  but 
as  it  is  not  known  in  what  the  masculine  principle  essentially 
consists,  and  in  what  the  feminine,  it  may  be  expedient  briefly 
to  explain  it.  The  essential  distinction  between  the  two  is  this : 
in  the  masculine  principle,  love  is  inmost,  and  its  covering  is  wis- 
dom ;  or,  what  is  the  same,  the  masculine  principle  is  love  covered 
(or  veiled)  by  wisdom  ;  whereas  in  the  feminine  principle,  the  wis- 
dom of  the  male  is  inmost,  and  its  covering  is  love  thence  derived ; 
but  this  latter  love  is  feminine,  and  is  given  by  the  Lord  to  the  wife 
through  the  wisdom  of  the  husband  ;  whereas  the  former  love  is 
masculine,  which  is  the  love  of  growing  wise,  and  is  given  by 
the  Lord  to  the  husband  according  to  the  reception  of  wisdom. 
It  is  from  this  circumstance,  that  the  male  is  the  wisdom  of  love, 
and  the  female  is  the  love  of  that  wisdom;  therefore  from  crea- 
tion there  is  implanted  in  each  a  love  of  conjunction  so  as  to 
become  a  one;  but  on  this  subject  more  will  be  said  in  the  fol- 
lowing pages.  That  the  female  principle  is  derived  from  the 
male,  or  that  the  woman  was  taken  out  of  the  man,  is  evident 
from  these  words  in  Genesis  :  Jehovah  God  took  out  one  of  the 
man's  ribs,  and  closed  up  the  flesh  in  the  place  thereof  '•  and  he 

37 


32—34 


CONJUGIAL  I.OVE 


buildedthe  rib,  which  he  had  taken  out  of  the  man,  into  a  woman; 
and  he  brought  her  to  the  man;  and  the  man  said,  This  is  bone 
of  my  bones,  and  flesh  of  my  flesh;  hence  she  shall  be  called  Eoe, 
because  she  was  taken  out  of  man,  chap.  ii.  21 — 23  :  the  signifi- 
cation of  a  rib  and  of  flesh  will  be  shewn  elsewhere. 

33.  From  this  primitive  formation  it  follows,  that  by  birth  • 
the  character  of  the  male  is  intellectual,  and  that  the  female 
character  partakes  more  of  the  will  principle;  or,  what  amounts 
to  the  same,  that  the  male  is  born  into  the  affection  of  knowing, 
understanding,  and  growing  wise,  and  the  female  into  the  love  ot 
conjoining  herself  with  that  affection  in  the  male.  And  as  the 
interiors  form  the  exteriors  to  their  own  likeness,  and  the  mas- 
culine form  is  the  form  of  intellect,  and  the  feminine  is  the  form 
of  the  love  of  that  intellect,  therefore  the  male  and  the  female 
differ  as  to  the  features  of  the  face,  the  tone  of  the  voice,  and  the 
form  of  the  body ;  the  male  having  harder  features,  a  harsher 
tone  of  voice,  a  stronger  body,  and  also  a  bearded  chin,  and  in 
general  a  form  less  beautiful  than  that  of  the  female  ;  they  differ 
also  in  their  gestures  and  manners ;  in  a  word,  they  are  not 
exactly  similar  in  a  single  respect ;  but  still,  in  every  particular 
of  each,  there  is  a  tendency  to  conjunction;  yea,  the  male  prin- 
ciple in  the  male,  is  male  in  every  part  of  his  body,  even  the 
most  minute,  and  also  in  every  idea  of  his  thought,  and  every 
spark  of  his  affection  ;  the  same  is  true  of  the  female  principle 
in  the  female ;  and  since  of  consequence  the  one  cannot  be 
changed  into  the  other,  it  follows,  that  after  death  a  male  is  a 
male,  and  a  female  a  female. 

34.  III.  Every  one's  peculiar  love  remains  with  him 
aftek  death.  Man  knows  that  there  is  such  a  thing  as  love ; 
but  he  does  not  know  what  love  is.  He  knows  that  there  is  such 
a  thing  from  common  discourse  ;  as  when  it  is  said,  that  such  a 
one  loves  me,  that  a  king  loves  his  subjects,  and  subjects  love 
their  king;  that  a  husband  loves  his  wife,  and  a  mother  her 
children,  and  vice  versa;  also  when  it  is  said,  that  any  one  loves 
his  country,  his  fellow  citizens,  and  his  neighbour  ;  in  like  man- 
ner of  things  abstracted  from  persons;  as  when  it  is  said  that  a 
man  loves  this  or  that.  But  although  the  term  love  is  thus  uni- 
versally applied  in  conversation,  still  there  is  scarcely  any  one 
that  knows  what  love  is:  even  while  meditating  on  the  subject, 
as  he  is  not  then  able  to  form  any  distinct  idea  concerning  it, 
and  thus  not  to  fix  it  as  present  in  the  light  of  the  understand- 
ing, because  of  its  having  relation  not  to  light  but  to  heat,  he 
either  denies  its  reality,  or  he  calls  it  merely  an  influent  effect 
arising  from  the  sight,  the  hearing,  and  the  conversation,  and 
thus  accounts  for  the  motions  to  which  it  gives  birth;  not  being 
at  all  aware,  that  love  is  his  very  life,  not  only  the  common  life 
of  his  whole  body  and  of  all  his  thoughts,  but  also  the  life  of  all 
their  particulars.    A  wise  man  may  perceive  this  from  the  con- 

38 


AND  ITS  CHASTE  DELIGHTS. 


34—37 


adoration,  that  if  the  affection  of  love  be  removed,  he  is  inca- 
pable both  of  thinking  and  acting;  for  in  proportion  as  that 
affection  grows  cold,  do  not  thought,  speech,  and  action  grow 
cold  also  '(  and  in  proportion  as  that  affection  grows  warm,  do  not 
tliey  also  grow  warm  in  the  same  degree?  Love  therefore  is  the 
heat  of  the  life  of  man  {hominis),  or  his  vital  heat.  The  heat  of 
the  blood,  and  also  its  redness,  are  from  this  source  alone.  The 
lire  of  the  angelic  sun,  which  is  pure  love,  produces  this  effect. 

35.  That  every  one  has  his  own  peculiar  love,  or  a  love  dis- 
tinct from  that  of  another  ;  that  is,  that  no  two  men  have  exactly 
the  same  love,  may  appear  from  the  infinite  variety  of  human 
countenances,  the  countenance  being  a  type  of  the  love;  for  it 
is  well  known  that  the  countenance  is  changed  and  varied  accord- 
ing to  the  affection  of  love;  a  man's  desires  also,  which  are  of 
love,  and  likewise  his  joys  and  sorrows,  are  manifested  in  the 
countenance.  From  this  consideration  it  is  evident,  that  every 
man  is  his  own  peculiar  love ;  yea,  that  he  is  the  form  of  his 
love.  It  is  however  to  be  observed,  that  the  interior  man,  which 
is  the  same  with  ins  spirit  which  lives  after  death,  is  the  form  of 
his  love,  and  not  so  the  exterior  man  which  lives  in  this  world, 
because  the  latter  has  learnt  from  infancy  to  conceal  the  desires 
of  his  love;  yea,  to  make  a  pretence  and  show  of  desires  which 
are  different  from  his  own. 

36.  The  reason  why  every  one's  peculiar  love  remains  with 
him  after  death,  is,  because,  as  was  said  just  above,  n.  34,  love  is 
a  man's  {hominis)  life  ;  and  hence  it  is  the  man  himself.  A  man 
also  is  his  own  peculiar  thought,  thus  his  own  peculiar  intelli- 
gence and  wisdom  ;  but  these  make  a  one  with  his  love  ;  for  a 
man  thinks  from  this  love  and  according  to  it;  yea,  if  he  be  in 
freedom,  he  speaks  and  acts  in  like  manner ;  from  which  it 
may  appear,  that  love  is  the  esse  or  essence  of  a  man's  life,  and 
that  thought  is  the  existere  or  existence  of  his  life  thence  de- 
rived ;  therefore  speech  and  action,  which  are  said  to  flow  from 
the  thought,  do  not  flow  from  the  thought,  but  from  the  love 
through  the  thought.  From  much  experience  I  have  learned 
that  a  man  after  death  is  not  his  own  peculiar  thought,  but  that 
he  is  his  own  peculiar  affection  and  derivative  thought ;  or  that 
he  is  his  own  peculiar  love  and  derivative  intelligence  ;  also  that 
a  man  after  death  puts  off'  everything  which  does  not  agree  with 
his  love ;  yea,  that  he  successively  puts  on  the  countenance,  the 
tone  of  voice,  the  speech,  the  gestures,  and  the  manners  of  the 
love  proper  to  hits  life:  hence  it  is,  that  the  whole  heaven  is 
arranged  in  order  according  to  i?ll  the  varieties  of  the  affections 
of  the  love  of  good,  and  the  whole  hell  according  to  all  the  affec- 
tions of  the  love  of  evil. 

37.  IV .  The  love  of  the  sex  especiaxly  remains  ;  and 

WITH  THOSE  WHO  GO  TO  HEAVEN,  WHICH  IS  THE  CASE  WITH  ALL 
»VHO    BECOME    SPIRITUAL    HEI'.E    ON    EARTH,  CON^UGIAL  LOVE  RE- 

3'J 


37—30 


CONJUGIAL  LOVE 


mains.  The  reason  why  the  love  of  the  sex  remains  with  man 
{homo)  after  death,  is,  because  after  death  a  male  is  a  male  and 
a  female  a  female ;  and  the  male  principle  in  the  male  is  male 
(or  masculine)  in  the  whole  and  in  every  part  thereof;  and  so  is 
the  female  principle  in  the  female ;  and  there  is  a  tendency  to 
conjunction  in  all  their  parts,  even  the  most  singular;  and  as 
this  conjunctive  tendency  was  implanted  from  creation,  and 
thence  perpetually  influences,  it  follows,  that  the  one  desires  and 
seeks  conjunction  with  the  other.  Love,  considered  itself,  is 
a  desire  and  consequent  tendency  to  conjunction  ;  and  conjugial 
love  to  conjunction  into  a  one;  for  the  male-man  and  the  female- 
man  were  so  created,  that  from  two  they  may  become  as  it  were 
one  man,  or  one  flesh  ;  and  when  they  become  a  one,  then,  taken 
together  they  are  a  man  {homo)  in  his  fulness  ;  but  without  such 
conjunction,  they  are  two,  and  each  is  a  divided  or  half-man. 
Now  as  the  above  conjunctive  tendency  lies  concealed  in  the  in- 
most of  every  part  of  the  male,  and  of  every  part  of  the  female, 
and  the  same  is  true  of  the  faculty  and  desire  to  be  conjoined 
together  into  a  one,  it  follows,  that  the  mutual  and  reciprocal 
love  of  the  sex  remains  with  men  {ho?ni?ies)  after  death. 

38.  We  speak  distinctively  of  the  love  of  the  sex  and  of  con- 
jugial love,  because  the  one  differs  from  the  other.  The  love  of 
the  sex  exists  with  the  natural  man  ;  conjugial  love  with  the  spi- 
ritual man.  The  natural  man  loves  and  desires  only  external 
conjunctions,  and  the  bodily  pleasures  thence  derived ;  whereas 
the  spiritual  man  loves  and  desires  internal  conjunctions  and  the 
spiritual  satisfactions  thence  derived  ;  and  these  satisfactions  he 
perceives  are  granted  with  one  wife,  with  whom  he  can  perpetu- 
ally be  more  and  more  joined  together  into  a  one  :  and  the  more 
he  enters  into  such  conjunction  the  more  he  perceives  his  satis- 
factions ascending  in  a  similar  degree,  and  enduring  to  eternity  ; 
but  respecting  anything  like  this  the  natural  man  lias  no  idea. 
This  then  is  the  reason  why  it  is  said,  that  after  death  conjugial 
love  remains  with  those  who  go  to  heaven,  which  is  the  case  with 
all  those  who  become  spiritual  here  on  earth. 

39.  V.  Thksk  things  fully  confirmed  by  ocular  de- 
monstration. That  a  man  {homo)  lives  as  a  man  after  death, 
and  that  in  this  case  a  male  is  a  male,  and  a  female  a  female ; 
and  that  every  one's  peculiar  love  remains  with  him  after  death, 
especially  the  love  of  the  sex  and  conjugial  love,  are  positions 
which  I  have  wished  hitherto  to  confirm  by  such  arguments  as 
respect  the  understanding,  and  are  called  rational ;  but  since  man 
{homo)  from  his  infancy,  in  consequence  of  what  has  been  taught 
him  by  his  parents  and  masters,  and  afterwards  by  the  learned 
and  the  clergy,  has  been  induced  to  believe,  that  he  shall  not 
live  a  man  alter  death  until  the  day  of  the  last  judgement,  which 
has  now  been  ejected  for  six  thousand  years;  and  several  have 
regarded  this  article  of  iaith  as  one  which  ought  to  be  believed, 

40 


AND  ITS  CHASTE  DELIGHTS. 


39—41 


but  not  intellectually  conceived,  it  was  therefore  necessary  that 
the  above  positions  should  be  confirmed  also  by  ocular  proofs  ; 
otherwise  a  man  who  belives  only  the  evidence  of  his  senses,  in 
consequence  of  the  faith  previously  implanted,  would  object  thus : 
"If  men  lived  men  after  death,  I  should  certainly  see  and  hear 
them  :  who  has  ever  descended  from  heaven,  or  ascended  from 
hell,  and  given  such  information?"  In  reply  to  such  objections 
it  is  to  be  observed,  that  it  never  was  possible,  nor  can  it  ever  be, 
that  any  angel  of  heaven  should  descend,  or  any  spirit  of  hell 
ascend,  and  speak  with  any  man,  except  with  those  who  have  the 
interiors  of  the  mind  or  spirit  opened  by  the  Lord ;  and  this 
opening  of  the  interiors  cannot  be  fully  effected  except  with  those 
who  have  been  prepared  by  the  Lord  to  receive  the  things  which 
are  of  spiritual  wisdom :  on  which  accounts  it  has  pleased  the 
Lord  thus  to  prepare  me,  that  the  state  of  heaven  and  hell,  and 
of  the  life  of  men  after  death,  might  not  remain  unknown,  and 
be  laid  asleep  in  ignorance,  and  at  length  buried  in  denial.  Ne- 
vertheless, ocular  proofs  on  the  subjects  above  mentioned,  by 
reason  of  their  copiousness,  cannot  here  be  adduced ;  but  they 
have  been  alread}^  adduced  in  the  treatise  on  Heaven  and  Hell, 
and  in  the  Continuation  respecting  the  Spiritual  World, 
and  afterwards  in  the  Apocalypse  Revealed  ;  but  especially,  in 
regard  to  the  present  subject  of  marriages,  in  the  memorable 
relations  which  are  annexed  to  the  several  paragraphs  or  chap- 
ters of  this  work. 

40.  VI.  Consequently  there  are  marriages  in  heaven. 
This  position  having  been  confirmed  by  reason,  and  at  the  same 
time  by  experience,  needs  no  further  demonstration. 

41.  VII.  Spiritual  nuptials  are  to  be  understood  by 
the  Lord's  words,  "  after  the  resurrection  they  are  not 
given  in  marriage."  In  the  Evangelists  are  these  words,  Cer- 
tain of  the  Sadducees,  who  say  that  there  is  no  resurrection,  asked 
Jesus,  saying,  Master,  Moses  wrote,  If  a  man  die,  having  no 
children,  his  brother  shall  take  his  wife,  and  raise  up  seed  unto 
his  brother.  Now  there  toere  with  us  seven  breth  ren  j  and  the 
-first,  when  he  had  married  a  wife,  deceased,  and  having  no  issue, 
left  his  wife  unto  his  brother  ;  likewise  the  second  also,  and,  the 
third  unto  the  seven  th  /  last  of  all  the  woman  died  also  j  there- 
fore in  the  resurrection  whose  wife  shall  she  be  of  the  seven  f  But 
Jesus  answering,  said  unto  them,,  The  sons  of  this  generation 
marry,  and  are  given  in  marriage  /  but  those  who  shall  be  ac- 
counted worthy  to  attain  to  another  generation,  andthe  rcsurrcc- 
t ion  from  the  dead,  shall  neither  marry  nor  be  given  in  marriage, 
neither  can  they  die  any  more  •  for  they  are  like  unto  the  angels, 
and  are  the  sons  of  God,  being  sons  of  the  resurrection.  But  that 
the  dead  rise  again,  even  Moses  shewed  at  the  bush,  when  he 
called  the  Lord  the  God  of  Abraham,  andthe  God  of  Isaac,  and 
the  God  of  Jacob  ;  for  he  is  not  the  God  of  the  dead,  but  of '  *,he 

41 


41,  42 


CONJUGIAL  LOVE 


living  •  for  all  live  unto  him,  Luke  xx.  27 — 38  ,  Matt.  xxii.  22 
—32  ;  Mark  xii.  18 — 27.  By  these  words  the  Lord  taught  two 
things ;  first,  that  a  man  {homo)  rises  again  after  deatli ;  and 
second]}',  that  in  heaven  they  are  not  given  in  marriage.  That  a 
man  rises  again  after  death,  he  taught  hy  these  words,  God  is 
not  the  God  of  the  dead,  hut  of  the  living,  and  when  he  said  that 
Abraham,  Isaac,  and  Jacob,  are  alive  :  he  taught  the  same  also 
in  the  parable  concerning  the  rich  man  in  hell,  and  Lazarus  in 
heaven,  Luke  xvi.  22 — 31.  Secondly,  that  in  heaven  they  are 
not  given  in  marriage,  he  taught  by  these  words,  "  Those  who 
shall  be  accounted  worthy  to  attain  to  another  generation,  neither 
marry  nor  are  given  in  marriage"  That  none  other  than  spi- 
ritual nuptials  are  here  meant,  is  very  evident  from  the  words 
which  immediately  follow — "neither  can  they  die  any  more; 
because  they  are  like  unto  the  angels,  and  are  the  sons  of  God, 
being  sons  of  the  resurrection.''''  Spiritual  nuptials  mean  conjunc- 
tion with  the  Lord,  which  is  effected  on  earth  ;  and  when  it  is 
effected  on  earth,  it  is  also  effected  in  the  heavens;  therefore  in 
the  heavens  there  is  no  repetition  of  nupt  ials,  nor  are  they  again 
given  in  marriage :  this  is  also  meant  by  these  words,  "  The 
sons  of  this  generation  marry  and  are  given  in  marriage ;  but 
those  who  are  accounted  worthy  to  attain  to  another  generation, 
neither  marry  nor  are  given  in  marriage."  The  latter  are  also 
called  by  the  Lord  "sons  of  nuptials,"  Matt.  ix.  15;  Mark  ii. 
19;  and  in  this  place,  angels,  sons  of  God,  and  sons  of  the  resur- 
rection. That  to  celebrate  nuptials,  signifies  to  be  joined  with 
the  Lord,  and  that  to  enter  into  nuptials  is  to  be  received  into 
jieaven  by  the  Lord,  is  manifest  from  the  following  passages : 
The  kingdom  of  heaven  is  like  unto  a  man,  a  king,  who  made  a 
marriage  (nuptials)  for  his  son  ,  and  sent  out  servants  and  invited 
to  the  marriage,  Matt.  xxii.  2 — 14.  The  kingdom  of  heaven  is 
like  unto  ten  virgins,  who  went  forth  to  meet  the  bridegroom  :  of 
whom  Jive  being  prepared  entered  into  the  marriage  (nuptials), 
Matt.  xxv.  1,  and  the  following  verses.  That  the  Lord  here 
meant  himself,  is  evident  from  verse  13,  where  it  is  said,  Watch 
ye  :  because  ye  know  not  the  day  and  hour  in  which  the  Son  of 
Man  will  come  :  also  from  the  Revelation,  The  time  of  the  mai-- 
riage  of  the  Lamb  is  come,  and  his  wife  hath  made  herself 
ready  :  blessed  are  those  who  are  called  to  the  marriage  supper  of 
the  Lamb,  xix.  7,  9.  That  there  is  a  spiritual  meaning  in  every- 
thing which  the  Lord  spake,  has  been  fully  shewn  in  the  Doc- 
trine of  the  New  Jerusalem  concerning  the  Sacred  Scrip- 
Turk,  published  at  Amsterdam  in  the  year  1763. 

***** 

42.  To  the  above  I  shall  add  two  memorable  relations 
respecting  the  spiritual  would.    The  first  is  as  follows :  One 
morning  I  was  looking  upwards  into  heaven  and  saw  over  me 
three  expanses  one  above  another;  I  saw  that  the  first  expanse, 
42 


AND  ITS  CHASTE  DELIGUT3. 


42 


which  was  nearest,  opened,  and  presently  the  second  which  was 
above  it,  and  lastly  the  third  which  was  highest;  and  by  virtue 
of  illustration  thence,  I  perceived,  that  above  the  first  expanse 
were  the  angels  who  compose  the  first  or  lowest  heaven  ;  above 
the  second  expanse  were  the  angels  who  compose  the  second  or 
middle  heaven  ;  and  above  the  third  expanse  were  the  angels 
who  compose  the  third  or  highest  heaven.  I  wondered  at  first 
what  all  this  meant:  and  presently  I  heard  from  heaven  a  voice 
as  of  a  trumpet,  saying,  "We  have  perceived,  and  now  see, 
that  you  are  meditating  on  conjugial  love;  and  we  are  aware 
that  no  one  on  earth  as  yet  knows  what  true  conjugial  love  is  in 
its  origin  and  in  its  essence  ;  and  yet  it  is  of  importance  that  it 
should  be  known  :  therefore  it  has  pleased  the  Lord  to  open  the 
heavens  to  you  in  order  that  illustrating  light  and  consequent 
perception  may  flow  into  the  interiors  of  your  mind.  "With  us 
in  the  heavens,  especially  in  the  third  heaven,  our  heavenly 
delights  are  principally  derived  from  conjugial  love;  therefore, 
in  consequence  of  leave  granted  us,  we  will  send  down  to  you  a 
conjugial  pair  for  your  inspection,  and  observation ;"  and  lo  ! 
instantly  there  appeared  a  chariot  descending  from  the  highest 
or  third  heaven,  in  which  I  saw  one  angel ;  but  as  it  approached 
I  saw  therein  two.  The  chariot  at  a  distance  glittered  before 
my  eyes  like  a  diamond,  and  to  it  were  harnessed  young  horses 
white  as  snow;  and  those  who  sat  in  the  chariot  held  in  their 
hands  two  turtle-doves,  and  called  to  me,  saying,  "Do  you  wish 
us  to  come  nearer  to  you?  but  in  this  case  take  heed,  lest  the 
radiance,  which  is  from  the  heaven  whence  we  have  descended, 
and  is  of  a  flaming  quality,  penetrate  too  interiorly ;  by  its 
influence  the  superior  ideas  of  your  understanding,  which  are  in 
themselves  heavenly,  may  indeed  be  illustrated  ;  but  these  ideas 
are  ineffable  in  the  world  in  which  you  dwell :  therefore  what 
you  are  about  to  hear,  receive  rationally,  that  you  may  explain 
it  so  that  it  may  be  understood."  I  replied,  "  I  will  observe 
your  caution;  come  nearer:"  so  they  came  nearer;  and  lo !  it 
was  a  husband  and  his  wife  ;  who  said,  "We  are  a  conjugial  pair : 
we  have  lived  happy  in  heaven  from  the  earliest  period,  which 
you  call  the  golden  age,  and  have  continued  during  that  time  in 
the  same  bloom  of  youth  in  which  you  now  see  us."  I  viewed 
each  of  them  attentively,  because  I  perceived  they  represented 
conjugial  love  in  its  life  and  in  its  decoration  ;  in  its  life  in  their 
faces,  and  in  its  decoration  in  their  raiment ;  for  all  the  angels 
are  affections  of  love  in  a  human  form.  The  ruling  affection 
itself  shines  forth  from  their  faces;  and  from  the  affection,  and 
according  to  it,  the  kind  and  quality  of  their  raiment  is  derived 
and  determined  :  therefore  it  is  said  in  heaven,  that  every  one  is 
clothed  by  his  own  affection.  The  husband  appeared  of  a  middle 
age,  between  manhood  and  youth :  from  his  eyes  darted  forth 
sparkling  light  derived  from  the  wisdom  of  love;  by  virtue  of 

43 


CONJUGIAL  LOVE 


which  light  his  face  was  radiant  from  its  inmost  ground  ;  and  in 
consequence  of  such  radiance  the  surface  of  his  skin  had  a  kind 
of  refulgence,  whereby  his  whole  face  was  one  resplendent  come- 
liness. He  was  dressed  in  an  upper  robe  which  reached  down  to 
his  feet,  and  underneath  it  was  a  vesture  of  hyacinthine  blue, 
girded  about  with  a  golden  band,  upon  which  were  three  precious 
stones,  two  sapphires  on  the  sides,  and  a  carbuncle  in  the 
middle  ;  his  stockings  were  of  bright  shining  linen,  with  threads 
of  silver  interwoven,  and  his  shoes  were  of  velvet:  such  was  the 
representative  form  of  conjugial  love  with  the  husband.  With 
the  wife  it  was  this ;  I  saw  her  face,  and  I  did  not  see  it :  I  saw 
it  as  essential  beauty,  and  I  did  not  see  it  because  this  beauty 
was  inexpressible ;  for  in  her  face  there  was  a  splendor  of 
flaming  light,  such  as  the  angels  in  the  third  heaven  enjoy,  and 
this  light  made  my  sight  dim;  so  that  I  was  lost  in  astonish- 
ment: she  observing  this  addressed  me,  saying,  "What  do  you 
see  ?"  I  replied,  "  I  see  nothing  but  conjugial  love  and  the  form 
thereof;  but  I  see,  and  I  do  not  see."  Hereupon  she  turned 
herself  sideways  from  her  husband  ;  and  then  I  was  enabled  to 
view  her  more  attentively.  Her  eyes  were  bright  and  sparkling 
from  the  light  of  her  own  heaven,  which  light,  as  was  said,  is  of 
a  flaming  quality,  which  it  derives  from  the  love  of  wisdom  ;  for 
in  that  heaven  wives  love  their  husbands  from  their  wisdom  and 
in  it,  and  husbands  love  their  wives  from  that  love  of  wisdom 
and  in  it,  as  directed  towards  themselves;  and  thus  they  are 
united.  This  was  the  origin  of  her  beauty ;  which  was  such 
that  it  would  be  impossible  for  any  painter  to  imitate  and  exhibit 
it  in  its  form,  for  he  ha3  no  colors  bright  and  vivid  enough  to 
express  its  lustre ;  nor  is  it  in  the  power  of  his  art  to  depict 
duch  beauty  :  her  hair  was  arranged  in  becoming  order  so  as  to 
correspond  with  her  beauty;  and  in  it  were  inserted  diadems  of 
llowers ;  she  had  a  necklace  of  carbuncles,  from  which  hung  a 
rosary  of  chrysolites ;  and  she  wore  pearl  bracelets:  her  upper 
robe  was  scarlet,  and  underneath  it  she  had  a  purple  stomacher, 
fastened  in  front  with  clasps  of  rubies ;  but  what  surprised  me 
was,  that  the  colors  varied  according  to  her  aspect  in  regard  to 
her  husband,  being  sometimes  more  glittering,  sometimes  less; 
if  she  were  looking  towards  him,  more,  if  sideways,  less.  When 
I  had  made  these  observations,  they  again  talked  with  me ;  and 
when  the  husband  was  speaking,  he  spoke  at  the  same  time  as 
from  his  wife ;  and  when  the  wife  was  speaking,  she  spoke  at 
the  same  time  as  from  her  husband;  such  was  the  union  of 
their  minds  from  whence  speech  flows;  and  on  this  occasion  1 
also  heard  the  tone  of  voice  of  conjugial  love;  inwardly  it  was 
simultaneous,  and  it  proceeded  from  the  delights  of  a  state  of 
peace  and  innocence.  At  length  they  said,  u^We  are  recalled; 
we  must  depart:"  and  instantly  they  again  appeared  to  be  con- 
veyed in  a  chariot  as  before.  They  went  bv  a  paved  wav  through 
44 


AND  ITS  CHASTE  DELIGHTS 


42—44 


flowering  shrubberies,  from  the  beds  of  which  arose  olive  and 
orange-trees  laden  with  fruit:  and  when  they  approached  their 
own  heaven,  they  were  met  by  several  virgins,  who  welcomed 
and  introduced  them. 

43.  After  this  I  saw  an  angel  from  that  heaven  holding  in 
his  hand  a  roll  of  parchment,  which  he  unfolded,  saying,  "I  see 
that  you  are  meditating  on  conjugial  love  ;  in  this  parchment 
are  contained  arcana  of  wisdom  respecting  that  love,  which  have 
never  yet  been  disclosed  in  the  world.  They  are  now  to  be  dis- 
closed, because  it  is  of  importance  that  they  should  be  :  those 
arcana  abound  more  in  our  heaven  than  in  the  rest,  because  we 
are  in  the  marriage  of  love  and  wisdom ;  but  I  prophesy  that 
none  will  appropriate  to  themselves  that  love,  but  those  who  are 
received  by  the  Lord  into  the  New  Church,  which  is  the  New 
Jerusalem."  Having  said  this,  the  angel  let  down  the  unfolded 
parchment,  which  a  certain  angelic  spirit  received  from  him, 
and  laid  on  a  table  in  a  certain  closet,  which  he  instantly  locked, 
and  holding  out  the  key  to  me,  said,  "  Write." 

44.  The  second  memorable  relation.  I  once  saw  three' 
spirits  recently  deceased,  who  were  wandering  about  in  the 
world  of  spirits,  examining  whatever  came  in  their  way,  and 
inquiring  concerning  it.  They  were  all  amazement  to  find  that 
men  lived  altogether  as  before,  and  that  the  objects  they  saw 
were  similar  to  those  they  had  seen  before:  for  they  knew  that 
they  were  departed  out  of  the  former  or  natural  world,  and  that 
in  that  world  they  believed  that  they  should  not  live  as  men 
until  after  the  day  of  the  last  judgement,  when  they  should  be 
again  clothed  with  the  flesh  and  bones  that  had  been  laid  in 
the  tomb  ;  therefore,  in  order  to  remove  all  doubt  of  their  being 
really  and  truly  men,  they  by  turns  viewed  and  touched  them- 
selves and  others,  and  felt  the  surrounding  objects,  and  by  a 
thousand  proofs  convinced  themselves  that  they  now  were  men 
as  in  the  former  world ;  besides  which  they  saw  each  other  in  a 
brighter  light,  and  the  surrounding  objects  in  superior  splendor, 
and  thus  their  vision  was  more  perfect.  At  that  instant  two 
angelic  spirits  happening  to  meet  them,  accosted  thein,  saying, 
''Whence  are  you?"  They  replied,  "We  have  departed  out 
of  a  world,  and  again  we  live  in  a  world  ;  thus  we  have  removed 
from  one  world  to  another  ;  and  this  surprises  us."  Hereupon 
the  three  novitiate  ^spirits  questioned  the  two  angelic  spirits  con- 
cerning heaven  ;  and  as  two  of  the  three  novitiates  were  youths, 
and  there  darted  from  their  eyes  as  it  were  a  sparkling  fire  of 
lust  for  the  sex,  the  angelic  spirit  said,  "  Possibly  you  have  seen 
some  females  ;"  and  they  replied  in  the  affirmative  ;  and  as  they 
made  inquiry  respecting  heaven,  the  angelic  spirits  gave  them 
the  following  information  :  "  In  heaven  there  is  every  variety  of 
magnificent  and  splendid  objects,  and  such  things  as  the  eye 
had  never  seen  ;  there  are  also  virgins  and  young  men  ;  virgina 

45 


14 


CONJUOIAL  LOVE 


■  if  such  beauty  that  they  may  be  called  personifications  ofbeauty, 
and  young  men  of  such  morality  that  they  may  be  called  per 
Bonifications  of  morality  ;  moreover  the  beauty  of  the  virgins  and 
the  morality  of  the  young  men  correspond  to  each  other,  as  forms 
mutually  suited  to  each  other.    Hereupon  the  two  novitiates 
asked,  "  Are  there  in  heaven  human  forms  altogether  similar  to 
those  in  the  natural  world  ?"    And  it  was  replied,  "They  are 
altogether  similar;  nothing  is  wanting  in  the  male,  and  nothing 
in  the  female ;  in  a  word,  the  male  is  a  male,  and  the  female  a 
female,  in  all  the  perfection  of  form  in  which  they  were  created  : 
retire,  if  you  please,  and  examine  if  you  are  deficient  in  anything, 
and  whether  you  are  not  a  complete  man  as  before."  Again, 
the  novitiates  said,  "  Av~e  have  been  told  in  the  world  we  have 
left,  that  in  heaven  they  are  not  given  in  marriage,  because  they 
are  angels  ; — is  there  then  the  love  of  the  sex  there  V    And  the 
angelic  spirits  replied,  "In  heaven  your  love  of  the  sex  does  not 
exist ;  but  we  have  the  angelic  love  of  the  sex,  which  is  chaste, 
and  devoid  all  libidinous  allurement."    Hereupon  the  novitiates 
observed,  "  If  there  be  a  love  of  the  sex  devoid  of  all  allurement,- 
what  in  such  cases  is  the  love  of  the  sex  ?"   And  while  they  were 
thinking  about  this  love  they  sighed,  and  said,  "  Oh,  how  dry  and 
insipid  is  the  joy  of  heaven  !    What  young  man,  if  this  be  the 
case,  can  possibly  wish  for  heaven  ?   Is  not  such  love  barren  and 
devoid  of  life  ?"   To  this  the  angelic  spirits  replied,  with  a  smile, 
"The  angelic  love  of  the  sex,  such  as  exists  in  heaven,  is  never- 
theless full  of  the  inmost  delights  :  it  is  the  most  agreeable  ex- 
pansion of  all  the  principles  of  the  mind,  and  thence  of  all  the 
parts  of  the  breast,  existing  inwardly  in  the  breast,  and  sporting 
therein  as  the  heart  sports  with  the  lungs,  giving  birth  thereby 
to  respiration,  tone  of  voice,  and  speech  ;  so  that  the  intercourse 
between  the  sexes,  or  between  youths  and  virgins,  is  an  inter- 
course of  essential  celestial  sweets,  which  are  pure.    All  novi- 
tiates, on  ascending  into  heaven,  are  examined  as  to  the  quality 
of  their  chastity,  being  let  into  the  company  of  virgins,  the 
beauties  of  heaven,  who  from  their  tone  of  voice,  their  speech, 
their  face,  their  eyes,  their  gesture,  and  their  exhaling  sphere, 
perceive  what  is  their  quality  in  regard  to  the  love  of  the  sex  ; 
and  if  their  love  be  unchaste,  they  instantly  quit  them,  and 
tell  their  fellow-angels  that  they  have  seen  satyrs  or  priapuses. 
The  new  coiners  also  undergo  a  change,  and  in  the  eyes  of  the 
angels  appear  rough  and  hairy,  and  with  feet  like  calves'  or 
leopards',  and  presently  they  are  cast  down  again,  lest  by  their 
lust  they  should  defile  the  heavenly  atmosphere."    On  receiving 
this  information,  the  two  novitiates  again  said,  "According  to 
this,  there  is  no  love  of  the  sex  in  heaven  ;  for  what  is  a  chaste 
love  of  the  sex,  but  a  love  deprived  of  the  essence  of  its  life? 
And  must  not  all  the  intercourse  of  youths  and  virgins,  in  such 
case,  consist  of  dry  insipid  jovs  ?    We  are  not  stocks  and  stones, 
16 


AND  ITS  CIIASTK  DELIGHTS.  44 

but  perceptions  and  affections  of  life."  To  this  the  angelic  spirits 
indignantly  replied,  "You  arc  altogether  ignorant  what  a  chaste 
love  of  the  sex  is;  because  as  yet  you  arc  not  chaste.  This  love 
is  the  very  essential  delight  of  the  mind,  and  thence  of  the  heart ; 
and  not  at  the  same  time  of  the  flesh  beneath  the  heart.  An- 
gelic chastity,  which  is  common  to  each  sex,  prevents  the  passage 
of  that  love  beyond  the  enclosure  of  the  heart ;  but  within  that 
and  above  it,  the  morality  of  a  youth  is  delighted  with  the  beauty 
of  a  virgin  in  the  delights  of  the  chaste  love  of  the  sex:  which 
delights  are  of  too  interior  a  nature,  and  too  abundantly  pleasant, 
to  admit,  of  any  description  in  words.  The  angels  have  this  love 
of  the  sex,  because  they  have  conjugial  love  only  ;  which  love 
cannot  exist  together  with  the  unchaste  love  of  the  sex.  Love 
truly  conjugial  is  chaste,  and  has  nothing  in  common  with  un- 
chaste love,  being  confined  to  one  of  the  sex,  and  separate  from 
all  others  ;  for  it  is  a  love  of  the  spirit  and  thence  of  the  body, 
and  not  a  love  of  the  body  and  thence  of  the  spirit ;  that  is,  it 
is  not  a  love  infesting  the  spirit."  On  hearing  this,  the  two 
young  novitiates  rejoiced,  and  said,  "  There  still  exists  in  heaven 
a  love  of  the  sex  ;  what  else  is  conjugial  love?"  But  the  angelic 
spirits  replied,  "Think  more  profoundly,  weigh  the  matter  well 
in  your  minds,  and  yon  will  perceive,  that  your  love  of  the  sex 
is  a  love  extra-conjngial,  and  quite  different  from  conjugial  love  ; 
the  latter  being  as  distinct  from  the  former,  as  wheat  is  from 
chaff,  or  rather  as  the  human  principle  is  from  the  bestial.  If 
you  should  ask  the  females  in  heaven,  '  "What  is  love  extra- 
conjngial  V  I  take  upon  me  to  say,  their  reply  will  be,  '  What 
do  you  mean  ?  What  do  you  say  ?  How  can  you  utter  a  ques- 
tion which  so  wounds  our  ears  ?  How  can  a  love  that  is  not 
created  be  implanted  in  any  one  ?'  If  you  should  then  ask  them, 
'  What  is  love  truly  conjugial  V  I  know  they  will  reply,  '  It  is  not 
the  love  of  the  sex,  but  the  love  of  one  of  the  sex  ;  and  it  has  no 
other  ground  of  existence  than  this,  that  when  a  youth  sees  a 
virgin  provided  by  the  Lord,  and  a  virgin  sees  a  youth,  they  are 
each  made  sensible  of  a  conjugial  principle  kindling  in  their 
hearts,  and  perceive  that  each  is  the  other's,  he  hers,  and  she  his  ; 
for  love  meets  love  and  causes  them  to  know  each  other,  and 
instantly  conjoins  their  souls,  and  afterwards  their  minds,  and 
thence  enters  their  bosoms,  and  after  the  nuptials  penetrates  fur- 
ther, and  thus  becomes  love  in  its  fulness,  which  grows  every  day 
into  con  junction,  till  they  are  no  longer  two,  but  as  it  were  one.' 
I  know  also  that  they  will  be  ready  to  affirm  in  the  most  solemn 
manner,  that  they  are  not  acquainted  with  any  other  love  of  the 
sex  ;  for  they  say,  '  How  can  there  be  a  love  of  the  sex,  unless 
it.be  tending  mutually  to  meet,  and  reciprocal,  so  as  to  seek  an 
eternal  union,  which  consists  in  two  tecoming  one  flesh?'  "  To 
this  the  angelic  spirits  added,  "  In  heaven  they  are  in  total 
ignorance  what  whoredom  is  ;  nor  do  they  know  that  it  exists, 

47 


CONJUGIAL  LOVE 


or  that  its  existence  is  even  possible.    The  angels  feel  a  chill  all 
over  the  body  at  the  idea  of  unchaste  or  extra-conjngial  love  ;  and 
on  the  other  hand,  they  feel  a  genial  warmth  throughout  the 
body  arising  from  chaste  or  conjugial  love.    "With  the  males,  all 
the  nerves  lose  their  proper  tension  at  the  sight  of  a  harlot,  and 
recover  it  again  at  the  sight  of  a  wife."    The  three  novitiates, 
on  hearing  this,  asked,  "  Does  a  similar  love  exist  between  mar- 
ried partners  in  the  heavens  as  in  the  earths  ?"    The  two  angelic 
spirits  replied,  that  it  was  altogether  similar;  and  as  the)7  per- 
ceived in  the  novitiates  an  inclination  to  know,  whether  in  hea- 
ven there  were  similar  ultimate  delights,  they  said,  that  the}r 
were  exactly  similar,  but  much  more  blessed,  because  angelic 
perception  and  sensation  is  much  more  excpiisite  than  human : 
"  and  what,"  added  they,  "  is  the  life  of  that  love  unless  derived 
from  a  flow  of  vigor?    When  this  vigor  fails,  must  not  the  love 
itself  also  fail  and  grow  cold  ?    Is  not  this  vigor  the  very  mea- 
sure, degree,  and  basis  of  that  love?    It  it  not  its  beginning,  its 
support,  and  its  fulfilment  ?     It  is  a  universal  law,  that  things 
primary  exist,  subsist,  and  persist  from  things  ultimate:  this  is 
true  also  of  that  love;  therefore  unless  there  were  ultimate  de- 
lights, there  would  be  no  delights  of  conjugial  love."  The  novi- 
tiates then  asked,  whether  from  the  ultimate  delights  of  that  love 
in  heaven  any  offspring  were  produced  ;  and  if  not,  to  what  use 
did  those  delights  serve?    The  angelic  spirit  answered,  that 
natural  offspring  were  not  produced,  but  spiritual  offspring:  and 
the  novitiates  said,  "What  are  spiritual  offspring?"  They  replied, 
"  Two  conjugial  partners  by  ultimate  delights  are  more  and  more 
united  in  the  marriage  of  good  and  truth,  which  is  the  marriage 
of  love  and  wisdom ;  %and  love  and  wisdom  are  the  offspring 
produced  therefrom  :  in  heaven  the  husband  is  wisdom,  and  the 
wife  is  the  love  thereof,  and  both  are  spiritual ;  therefore,  no 
other  than  spiritual  offspring  can  be  there  conceived  and  born  : 
hence  it  is  that  the  angels,  after  such  delights,  do  not  experience 
sadness,  as  some  do  on  earth,  but  are  cheerful ;  and  this  in  con- 
sequence of  a  continual  influx  of  fresh  powers  succeeding  the 
former,  which  serve  for  their  renovation,  and  at  the  same  time 
illustration  :  for  all  who  come  into  heaven,  return  into  their  ver 
nal  youth,  and  into  the  vigor  of  that  age,  and  thus  continue  to 
eternity."  The  three  novitiates,  on  hearing  this,  said,  "Is  it  not 
written  in  the  Word,  that  in  heaven  they  are  not  given  in  mar- 
riage, because  they  are  angels  ?"    To  which  the  angelic  spirits 
replied,  "  Look  up  into  heaven  and  you  will  receive  an  answer :" 
and  they  asked,  "  Why  are  we  to  look  up  into  heaven  ?"  They 
said,  "  Because  thence  we  receive  all  interpretations  of  the  Word. 
The  Word  is  altogether  spiritual  and  the  angels  being  spiritual, 
will  teach  the  spiritual  understanding  of  it.    They  did  not  wait 
long  before  heaven  was  opened  over  their  heads,  and  two  angels 
appeared  in  view,  and  said,  "  There  are  nuptials  in  the  heavens, 
48 


AND  ITS  CHASTE  DELIGHTS. 


44,  45 


as  on  earth  ;  but  only  with  those  in  the  heavens  who  are  in  the 
marriage  of  good  and  truth ;  nor  are  any  other  angels :  therefore 
it  is  spiritual  nuptials,  which  relate  to  the  marriage  of  good  and 
truth,  that  are  there  understood.  These  (viz.  spiritual  nuptials) 
take  place  on  earth,  but  not  after  departure  thence,  thus  not  in 
the  heavens  ;  as  it  is  said  of  the  five  foolish  virgins,  who  were 
also  invited  to  the  nuptials,  that  they  could  not  enter,  because 
they  were  not  in  the  marriage  of  good  and  truth  ;  for  they  had 
no  oil,  but  only  lamps.  Oil  signiiies  good,  and  lamps  truth  ; 
and  to  be  given  in  marriage  denotes  to  enter  heaven,  where  the 
marriage  of  good  and  truth  takes  place."  The  three  novitiates 
were  made  glad  by  this  intelligence;  and  being  filled  with  a  de- 
sire of  heaven,  and  with  the  hope  of  heavenly  nuptials,  they  said, 
"  We  will  apply  ourselves  with  all  diligence  to  the  practice  of 
morality  and  a  becoming  conduct  of  life,  that  we  may  enjoy  our 
wishes." 


ON  THE  STATE  OF  MARRIED  PARTNERS  AFTER  DEATH. 

45.  THAT  there  are  marriages  in  the  heavens,  has  been 
..diewn  just  above  ;  it  remains  now  to  be  considered,  whether  the 
marriage-covenant  ratified  in  the  world  will  remain  and  be  in 
force  after  death,  or  not.  As  this  is  a  question  not  of  judgement 
but  of  experience,  and  as  experience  herein  has  been  granted  me 
by  consociation  with  angels  and  spirits,  I  will  here  adduce  it ; 
but  yet  so  that  reason  may  assent  thereto.  To  have  this  question 
determined,  is  also  an  object  of  the  wishes  and  desires  of  all 
married  persons ;  for  husbands  who  have  loved  their  wives,  in 
case  they  die,  are  desirous  to  know  whether  it  be  well  with  them, 
and  whether  they  shall  ever  meet  again  ;  and  the  same  is  true  of 
wives  in  regaid  to  their  husbands.  Many  married  pairs  also 
wish  to  know  beforehand  whether  they  are  to  be  separated  after 
death,  or  to  live  together:  those  who  have  disagreed  in  their 
tempers,  wish  to  know  whether  they  are  to  be  separated  ;  and 
those  who  have  agreed,  whether  they  are  to  live  together.  In- 
formation on  this  subject  then  being  much  wished  for,  we  will 
now  proceed  to  give  it  in  the  following  order  :  I.  The  love  of  the 
sex  remains  with  every  man  (homo)  after  death,  according  to  its 
interior  quality  •  that  is,  such  as  it  had  been  in  his  interior  will 
and  thought  in  the  world.  II.  The  sameis  true  of  conjugiallove. 
III.  Married  partners  most  commonly  meet  after  death,  know 
each  other,  again  associate  and  for  a  time  live  together :  this  is 
the  case  in  the  first  state,  thus  while  they  are  in  externals  as  in 
the  world.  IV.  But  successively,  as  they  put  of  their  externals, 
and  enter  into  their  internals,  they  perceive  what  had  been  the 
quality  of  their  love  and  inclination  for  each  other,  and  conse- 

4  4y 


45—47 


CONJUGIAL  LOVE 


quently  whether  they  can  live  together  or  not.  V.  If  they  can 
live  together,  they  remain  married  partners  ;  but  if  they  cannot 
they  separate  y  sometimes  the  husband  from  the  wife,  sometimes 
the  wife  from  the  husband,  and  sometimes  each  from  the  other. 
VI.  Li  this  case  there  is  given  to  the  man  a  suitable  wife,  and  to 
the  woman  a  suitable  husband.  VII.  Married  partners  enjoy 
similar  communications  with  each  other  as  in  the  world,  but  more 
delightful  and  blessed,  yet  without  prolification  ;  in  the  place  of 
which,  they  experience  spiritual  prolification,  which  is  that  of  love 
and  wisdom.  VIII.  This  is  the  case  with  those  who  go  to  heaven  ; 
but  it  is  otherwise  toith  those  who  go  to  hell.  We  now  proceed 
to  an  explanation  of  these  proposition?,  by  which  they  may  he 
illustrated  and  confirmed. 

46.  I.  The  love  of  itie  sex  remains  with  every  man 

AFTER  DEATH,  ACCORDING  TO  ITS  INTERIOR  QUALITY  ;  THAT  IS, 
SUCH    AS    IT    HAD  BEEN  IN  HIS  INTERIOR  WILL    AND  THOUGHT  IN 

the  world.  Every  love  follows  a  man  after  death,  because  it 
is  the  esse  of  his  life;  and  the  ruling  love,  which  is  the  head  of 
the  rest,  remains  with  him  to  eternity,  and  together  with  it  the 
subordinate  loves.  The  reason  why  they  remain,  is,  because  love 
properly  appertains  to  the  spirit  of  man,  and  to  the  body  by  de- 
rivation from  the  spirit ;  and  a  man  after  death  becomes  a  spirit 
and  thereby  carries  his  love  along  with  him;  a*  love  is  the 
esse  of  a  man's  life,  it  is  evident,  that  such  as  a  man's  life  has 
been  in  the  world,  such  is  his  lot  after  death.  The  love  of  the 
eex  is  the  most  universal  of  all  loves,  being  implanted  from  crea- 
tion in  the  very  soul  of  man,  from  which  the  essence  of  the 
whole  man  is  derived,  and  this  for  the  sake  of  the  propagation 
of  the  human  race.  The  reason  why  this  love  chiefly  remains, 
is,  because  after  death  a  male  is  a  male,  and  a  female  a  female, 
and  because  there  is  nothing  in  the  soul,  the  mind,  and  the  body, 
which  is  not  male  (or  masculine)  in  the  male,  and  female  (or 
feminine)  in  the  female ;  and  these  two  (the  male  and  female) 
are  so  created,  that  they  have  a  continual  tendency  to  conjunc- 
tion, yea,  to  such  a  conjunction  as  to  become  a  one.  This  ten- 
dency is  the  love  of  the  sex,  which  precedes  conjugial  love.  Now, 
since  a  conjunctive  inclination  is  inscribed  on  every  part  and 
principle  of  the  male  and  of  the  female,  it  follows,  that  this 
inclination  cannot  be  destroyed  and  die  with  the  body. 

47.  The  reason  why  the  love  of  the  sex  remains  such  as  it 
was  interiorly  in  the  world,  is,  because  every  man  has  an  internal 
and  an  external,  which  are  also  called  the  internal  and  external 
man  ;  and  hence  there  is  an  internal  and  an  external  will  and 
thought.  A  man  when  he  dies,  quits  his  external,  and  retains 
his  internal  ;  for  externals  properly  belong  to  his  body,  and  in- 
ternals to  his  spirit  Now  since  every  man  is  his  own  love,  and 
love  resides  in  the  spirit,  it  follows,  that  the  love  of  the  sex  re- 
mains with  him  after  death,  such  as  it  was  interiorly  with  him  ; 

5U 


AND  ITS  CHASTE  DELIGHTS.  47,  48,  47* 


ns  for  example,  if  the  love  interiorly  had  been  conjugial  and 
chaste,  it  remains  such  after  death  ;  but  if  it  had  been  interiorly 
adulterous  (anti-conjugial),  it  remains  such  also  after  death.  It 
is  however  to  be  observed  that  the  love  of  the  sex  is  not  the 
same  with  one  person  as  with  another ;  its  differences  are  infinite: 
nevertheless,  such  as  it  is  in  any  one's  spirit,  such  it  remains. 
48.  II.  Conjugial  love  in  like  manner  remadxs  such 

AS  IT  HAD  BEEN  INTERIORLY ;  THAT  IS,  SUCH  AS  IT  HAD  BEICM 
IN    THE    MAN'S    INTERIOR    WILL    AND    THOUHHT    IN    THE  WORLD. 

As  the  love  of  the  sex  is  one  thing,  and  conjugial  love  another, 
therefore  mention  is  made  of  each  ;  and  it  is  said,  that  the  hitter 
also  remains  after  death  such  as  it  has  been  internally  with  a 
man,  during  his  abode  in  the  world:  but  as  few  know  the  dis- 
tinction between  the  love  of  the  sex  and  conjugial  love,  therefore, 
before  we  proceed  further  in  the  subject  of  this  treatise,  it  may 
be  expedient  briefly  to  point  it  out.  The  love  of  the  sex  is 
directed  to  several,  and  contracted  with  several  of  the  sex;  but 
conjugial  love  is  directed  to  only  one,  and  contracted  with  one 
of  the  sex  ;  moreover,  love  directed  to  and  contracted  with  several 
is  a  natural  love  ;  for  it  is  common  to  man  with  beasts  and  birds, 
which  are  natural :  but  conjugial  love  is  a  spiritual  love,  and 
peculiar  and  proper  to  men  ;  because  men  were  created,  and  are 
therefore  born  to  become  spiritual ;  therefore,  so  far  as  a  man 
becomes  spiritual,  so  far  he  puts  off  the  love  of  the  sex,  and 
puts  on  conjugial  love.  In  the  beginning  of  marriage  the  love 
of  the  sex  appears  as  if  conjoined  with  conjugial  love;  but  in 
the  progress  of  marriage  they  are  separated ;  and  in  this  case, 
with  such  as  are  spiritual,  the  love  of  the  sex  is  removed,  and 
conjugial  love  is  imparted;  but  with  such  as  are  natural,  the 
contrary  happens.  From  these  observations  it  is  evident,  that 
the  love  of  the  sex,  being  directed  to  and  contracted  with  several 
and  being  in  itself  natural,  yea,  animal,  is  impure  and  unchaste, 
and  being  vague  and  indeterminate  in  its  object,  is  adulterous  ; 
but  the  case  is  altogether  different  with  conjugial  love.  Thar 
conjugial  love  is  spiritual,  and  truly  human,  will  manifestly 
appear  from  what  follows. 

47.*  III.  Married  partners  most  commonly  meet  after 

DEATH,  KNOW  EACH  OTHER,  AGAIN  ASSOCIATE,  AND  FOR  A  TIME 
LIVE  TOGETHER  :  THIS  IS  THE  CASE  IN  THE  FIRST  STATE,  THUS 
WHILE  THEY  ARE  IN  EXTERNALS  AS    IN  THE  WORLD.     There  are 

two  states  in  which  a  man  (homo)  enters  after  death,  an  exter- 
nal and  an  internal  state.  He  conies  first  into  his  external 
state,  and  afterwards  into  his  internal ;  and  during  the  external 
state,  married  partners  meet  each  other,  (supposing  they  are 
both  deceased.)  know  each  other,  and  if  they  have  lived  together 
in  the  world,  associate  again,  and  for  some  time  live  together; 
and  while  they  are  in  this  state,  they  do  not  know  the  inclination 
cf  each  to  the  other,  this  being  concealed  in  the  internals  of 

51 


if*,  48* 


CONJUGIAL  LOVE 


each ;  but  afterwards,  when  they  come  into  their  internal  state, 
the  inclination  manifests  itself ;  and  if  it  be  in  mutual  agree- 
ment and  sympathy,  they  continue  to  live  together  a  conjugial 
life ;  but  if  it  be  in  disagreement  and  antipathy,  their  marriage 
is  dissolved.  In  case  a  man  had  had  several  wives,  he  succes- 
sively joins  himself  with  them,  while  he  is  in  his  external 
state ;  but  when  he  entc  into  his  internal  state,  in  which 
lie  perceives  the  inclinatii  is  of  his  love,  and  of  what  quality 
they  are,  he  then  either  dopts  one  or  leaves  them  all ;  for 
in  the  spiritual  world,  as  well  as  in  the  natural,  it  is  not 
allowable  for  any  Christian  to  have  more  than  one  wife,  as  it 
infests  and  profanes  religion.  The  case  is  the  same  with  a 
woman  that  had  had  several  husbands  :  nevertheless  the  women 
in  this  case  do  not  join  themselves  to  their  husbands  ;  they  only 
present  themselves,  and  the  husbands  join  them  to  themselves. 
It  is  to  be  observed  that  husbands  rarely  know  their  wives,  but 
that  wives  well  know  their  husbands,  women  having  an  interior 
perception  of  love,  and  men  only  an  exterior. 

48.*  IV.  But  successively,  as  they  put  off  thetb  ex- 
ternals AND  ENTER  INTO  THEIR  INTERNALS,  THEY  PERCEIVE 
WHAT  HAD  BEEN  THE  QUALITY  OF  THEIR  LOVE  AND  INCLINATION 
FOR  EACH  OTHER,  AND   CONSEQUENTLY  WHETHER   THEY  CAN  LIVE 

together  or  not.  There  is  no  occasion  to  explain  this  further, 
as  it  follows  from  what  is  shewn  in  the  previous  section  ;  suffice 
it  here  to  shew  how  a  man  {homo)  after  death  puts  off  his  ex- 
ternals and  puts  on  his  internals.  Every  one  after  death  is  first 
introduced  into  the  world  which  is  called  the  world  of  spirits, 
and  which  is  intermediate  between  heaven  and  hell ;  and  in  that 
world  he  is  prepared,  for  heaven  if  he  is  good,  and  for  hell  if  he 
is  evil.  The  end  or  design  of  this  preparation  is,  that  the  in- 
ternal and  external  may  agree  together  and  make  a  one,  and  not 
disagree  and  make  two:  in  the  natural  world  they  frequently 
make  two,  and  only  make  a  one  with  those  who  are  sincere  in 
heart.  That  they  make  two  is  evident  from  the  deceitful  and 
the  cunning  ;  especially  from  hypocrites,  flatterers,  dissemblers, 
and  liars:  but  in  the  spiritual  world  it  is  not  allow'able  thus  to 
have  a  divided  mind  ;  for  whoever  has  been  internally  wicked 
must  also  be  externally  wicked ;  in  like  manner,  whoever  has 
been  good,  must  be  good  in  each  principle  :  for  every  man  after 
death  becomes  of  such  a  quality  as  he  nad  been  interiorly,  and 
not  such  as  he  had  been  exteriorly.  For  this  end,  after  his 
decease,  he  is  let  alternately  into  his  external  and  his  internal ; 
and  every  one,  while  he  is  in  his  external,  is  wise,  that  is,  he 
wishes  to  appear  wise,  even  though  he  be  wicked  ;  but  a  wicked 
person  internally  is  insane.  By  those  changes  he  is  enabled  to 
see  his  follies,  and  to  repent  of  them  :  but  if  he  had  not  repented 
in  the  world,  he  cannot  afterwards ;  for  he  loves  his  follies,  and 
wishes  to  remain  in  them  :  therefore  he  forces  his  external  also 
52 


AND  ITS  CHASTE  DELIGHTS. 


48*— 50 


to  be  equally  insane;  thus  his  internal  and  his  external  become 
a  one  ;  and  when  this  is  effected,  he  is  prepared  for  hell.  Bat  it 
is  otherwise  with  a  good  spirit :  such  -  'one,  as  in  the  world  he  had 
looked  unto  God  and  had  repented,' was  more  wise  in  his  in- 
ternal than  in  his  external :  in  his  external  also,  through  the 
allurements  and  vanities  of  the  wo  d,  he  was  sometimes  led 
astray;  therefore  his  external  is  lik<  rise  reduced  to  agreement 
with  his  internal,  which,  as  was  saio,  is  wise;  and  when  this  is 
effected  he  is  prepared  for  heaven,  j'rom  these  considerations  it 
may  plainty  appear,  how  the  case  is  in  regard  to  putting  off  th* 
external  and  putting  on  the  internal  after  death. 

49.  V.  If  they  can  live  together,  they  remain  har- 
med PARTNERS  ;  BUT  IF  THEY"  CANNOT,  THEY  SEPARATE  ;  SOME- 
TIMES THE  HUSBAND  FROM  THE  WIFE,  SOMETIMES  THE  WIFE 
FROM    THE    HUSBAND,    AND    SOMETIMES    EACH   FROM    THE  OTHER. 

The  reason  why  separations  take  place  after  death  is,  because 
the  conjunctions  which  are  made  on  earth  are  seldom  made 
from  any  internal  perception  of  love,  but  from  an  external 
perception,  which  hides  the  internal.  The  external  perception 
of  love  originates  in  such  things  as  regard  the  love  of  the  world 
and  of  the  body.  Wealth  and  large  possessions  are  peculiarly 
the  objects  of  worldly  love,  while  dignities  and  honors  are  those 
of  the  love  of  the  body:  besides  these  objects,  there  are  also 
various  enticing  allurements,  such  as  beauty  and  an  external 
polish  of  manners,  and  sometimes  even  an  unchasteness  of  cha- 
racter. Moreover,  matrimonial  engagements  are  frequently 
contracted  within  the  particular  district,  city,  or  village,  in 
which  the  parties  were  born,  and  where  they  live;  in  which 
case  the  choice  is  confined  and  limited  to  families  that  are 
known,  and  to  such  as  are  in  similar  circumstances  in  life :  hence 
matrimonial  connections  made  in  the  world  are  for  the  most 
part  external,  and  not  at  the  same  time  internal;  when  yet  it  is 
the  internal  conjunction,  or  the  conjunction  of  souls,  which  con- 
stitutes a  real  marriage;  and  this  conjunction  is  not  perceivable 
until  the  man  puts  off  the  external  and  puts  on  the  internal;  as 
is  the  case  after  death.  This  then  is  the  reason  why  separations 
take  place,  and  afterwards  new  conjunctions  are  formed  with 
such  as  are  of  a  similar  nature  and  disposition ;  unless  these 
conjunctions  have  been  provided  on  earth,  as  happens  with 
those  who  from  an  early  age  have  loved,  have  desired,  and  have 
asked  of  the  Lord  an  honorable  and  lovely  connection  with  one 
of  the  sex,  shunning  and  abominating  the  impulses  of  a  loose 
and  wandering  lust. 

50.  VI.  In  THIS  CASE  THERE  IS  GIVEN  TO  THE  MAN  A  SUIT- 
ABLE WIFE,  AND  TO  THE  WOMAN  A  SUITABLE  HUSBAND.  The  rea- 
son of  this  is,  because  no  married  partners  can  be  received  into 
heaven,  so  as  to  remain  there,  but  such  as  have  been  interiorlv 

53 


50,  51 


CONJUGIAL  LOVE 


united,  or  as  are  capable  of  being  so  united ;  for  in  heaven  two 
married  partners  are  not  called  two,  but  one  angel ;  this  is  un- 
derstood by  the  Lord's  words  "  They  are  no  longer  two,  but  one 
flesh."  The  reason  why  no  other  married  partners  are  there  re- 
ceived is,  because  in  heaven  no  others  can  live  together  in  one 
house,  and  in  one  chamber  and  bed  ;  for  all  in  the  heavens  are 
associated  according  to  the  affinities  and  relationships  of  love, 
and  have  their  habitations  accordingly.  In  the  spiritual  world 
there  are  not  spaces,  but  the  appearance  of  spaces ;  and  these 
appearances  are  according  to  the  states  of  life  of  the  inhabitants, 
which  are  according  to  their  states  of  love  ;  therefore  in  that 
world  no  one  can  dwell  but  in  his  own  house,  which  is  provided 
for  him  and  assigned  to  him  according  to  the  quality  of  his  love  : 
it'  he  dwells  in  any  other,  he  is  straitened  aud  pained  in  his 
breast  and  breathing ;  and  it  is  impossible  for  two  to  dwell  to- 
gether in  the  same  house  unless  they  are  likenesses;  neither  can 
married  partners  so  dwell  together,  unless  they  are  mutual  incli- 
nations; if  they  are  external  inclinations,  and  not  at  the  same 
time  internal,  the  very  house  or  place  itself  separates,  aud  rejects 
and  expels  them.  This  is  the  reason  why  for  those  who  after 
preparation  are  introduced  into  heaven,  there  is  provided  a  mar- 
riage with  a  consort  whose  soul  inclines  to  mutual  union,  with 
the  soul  of  another,  so  that  they  no  longer  wish  to  be  two  lives, 
but  one.  This  is  the  reason  why  after  separation  there  is  given 
to  the  man  a  suitable  wife  and  to  the  woman  in  like  manner  a 
suitable  husband. 

51.  VII.  Married  pairs  enjoy  similar  communications 

WITH  EACH  OTHER  AS  IN  THE  WORLD,  BUT  MORE  DELIGHTFUL 
AND  BLESSED,  YET  WITHOUT  PROLIFIC ATTON  J  IN  THE  PLACE  OF 
WHICH    THEY     EXPERIENCE    SPIRITUAL    PROLDTICATION,    WHICH  IS 

that  of  love  and  wisdom.  The  reason  why  married  pairs 
enjoy  similar  communications  as  in  the  world,  is,  because  after 
death  a  male  is  a  male,  and  a  female  a  female,  and  there  is  im- 
planted in  each  at  creation  an  inclination  to  conjunction;  and 
this  inclination  with  man  is  the  inclination  of  his  spirit  and  thence 
of  his  body  ;  therefore  after  death,  when  a  man  becomes  a  spirit, 
the  same  mutual  inclination  remains,  and  this  cannot  exist  with- 
out similar  communications  ;  for  after  death  a  man  is  a  man  as 
before  ;  neither  is  there  any  thing  wanting  either  in  the  male  or 
in  the  female  :  as  to  form  they  are  like  themselves,  and  also  as  to 
affections  and  thoughts  ;  and  what  must  be  the  necessary  conse- 
quence, but  that  they  must  enjoy  like  communications?  And 
as  conjugial  love  is  chaste,  pure,  and  holy,  therefore  their  com- 
munications are  ample  and  complete;  but  on  this  subject  see 
what  was  said  in  the  memorable  relation,  n.  44.  The  reason 
why  such  communications  are  more  delightful  and  blessed  than 
in  the  world,  is,  because  eonjugial  love,  as  it  is  the  love  of  the 
54 


AND  ITS  CHASTE  DELIGHTS. 


51—5-1 


spirit,  becomes  interior  and  purer,  and  thereby  more  perceiv- 
able; and  every  delight  increases  according  to  perception,  and 
to  such  a  degree  that  its  blessedness  is  discernible  in  its  delight. 

52.  The  reason  why  marriages  in  the  heavens  are  without 
proliiication,  and  that  in  place  thereof  there  is  experienced  spi- 
ritual prolitication,  which  is  that  of  love  and  wisdom,  is,  because 
with  the  inhabitants  of  the  spiritual  world,  the  third  principle — 
the  natural,  is  wanting  ;  and  it  is  this  which  contains  the  spirit-' 
ual  principles  ;  and  these  without  that  which  contains  them  have 
no  consistence,  like  the  productions  of  the  natural  world  :  more- 
over spiritual  principles,  considered  in  themselves,  have  relation 
to  love  and  wisdom  ;  therefore  love  and  wisdom  are  the  births 
produced  from  marriages  in  the  heavens.  These  are  called  births, 
because  conjugial  love  perfects  an  angel,  uniting  him  with  his 
consort,  in  consequence  whereof  he  becomes  more  and  more  a 
man  {homo)  •  for,  as  was  said  above,  two  married  partners  in 
heaven  are  not  two  but  one  angel ;  wherefore  by  conjugial  unition 
they  fill  themselves  with  the  human  principle,  which  consists  in 
desiring  to  grow  wise,  and  in  loving  whatever  relates  to  wisdom. 

53.  VIII.  This  is  the  case  with  those  who  go  to  hea- 
ven ;  BUT  IT  IS  otherwise  with  those  who  go  to  hell. 
That  after  death  a  suitable  wife  is  given  to  a  husband,  and  a 
suitable  husband  to  a  wife,  and  that  they  enjoy  delightful  and 
blessed  communications,  but  without  prolitication,  except  of  a 
spiritual  kind,  is  to  be  understood  of  those  who  are  received  into 
heaven  and  become  angels  ;  because  such  are  spiritual,  and 
marriages  in  themselves  are  spiritual  and  thence  holy  :  but  with 
respect  to  those  who  go  to  hell,  they  are  all  natural ;  and  mar- 
riages merely  natural  are  not  marriages,  but  conjunctions  which 
originate  in  unchaste  lust.  The  nature  and  quality  of  such  con- 
junctions will  be  shewn  in  the  following  pages,  when  we  come  to 
treat  of  the  chaste  and  the  unchaste  principles,  and  further  when 
we  come  to  treat  of  adulterous  love. 

54.  To  what  has  been  above  related  concerning  the  state  of 
married  partners  after  death,  it  may  be  expedient  to  add  the 
following  circumstances.  I.  That  all  those  married  partners 
who  are  merely  natural,  are  separated  after  death  ;  because  with 
them  the  love  of  marriage  grows  cold,  and  the  love  of  adultery 
grows  warm  :  nevertheless  after  separation,  they  sometimes  asso- 
ciate as  married  partners  with  others  ;  but  after  a  short  time  they 
withdraw  from  each  other :  and  this  in  many  cases  is  done 
repeatedly;  till  at  length  the  man  is  made  over  to  some  harlot, 
and  the  woman  to  some  adulterer;  which  is  effected  in  an  infer- 
nal prison  :  concerning  which  prison,  see  the  Apocalypse  Re- 
vealed, n.  153,  §  x.,  where  promiscuous  whoredom  is  forbidden 
each  party  under  certain  pains  and  penalties.  II.  Married  part- 
ners, of  whom  one  is  spiritual  and  the  other  natural,  are  also 
separated  after  death  ;  and  to  the  spiritual  is  given  a  suitable 


U.  55 


CONJUGIAL  LOVE 


married  partner  :  whereas  the  natural  one  is  sent  to  the  resorts 
of  the  lascivious  among  his  like.  III.  But  those,  who  in  the 
world  have  lived  a  single  life,  and  have  altogether  alienated  their 
minds  from  marriage,  in  case  they  be  spiritual,  remain  single ; 
but  if  natural,  they  become  whoremongers.  It  is  otherwise  with 
those,  who  in  their  single  state  have  desired  marriage,  and  espe- 
cially if  they  have  solicited  it  without  success  ;  for  such,  if  they 
are  spiritual,  blessed  marriages  are  provided,  but  not  until  they 
come  into  heaven.  IV.  Those  who  in  the  world  have  been  shut 
up  in  monasteries,  both  men  and  women,  at  the  conclusion  of 
the  monastic  life,  which  continues  some  time  after  death,  are  let 
loose  and  discharged,  and  enjoy  the  free  indulgence  of  their 
desires,  whether  they  are  disposed  to  live  in  a  married  state  or 
not :  if  they  are  disposed  to  live  in  a  married  state,  this  is  granted 
them ;  but  if  otherwise,  they  are  conveyed  to  those  who  live  in 
celibacy  on  the  side  of  heaven  ;  such,  however,  as  have  indulged 
the  fires  of  prohibited  lust,  are  cast  down.  V.  The  reason  why 
those  who  live  in  celibac}r  are  on  the  side  of  heaven,  is,  because 
the  sphere  of  perpetual  celibacy  infests  the  sphere  of  conjugial 
love,  which  is  the  very  essential  sphere  of  heaven  ;  and  the  rea- 
son why  the  sphere  of  conjugial  love  is  the  very  essential  sphere 
of  heaven,  is,  because  it  descends  from  the  heavenly  marriage 

of  the  Lord  and  the  church. 

***** 

55.  To  the  above,  I  shall  add  two  memorable  relations  : 
the  first  is  this.  On  a  certain  time  I  heard  from  heaven  the 
sweetest  melody,  arising  from  a  song  that  was  sung  by  wives 
and  virgins  in  heaven.  The  sweetness  of  their  singing  was  like 
the  affection  of  some  kind  of  love  flowing  forth  harmoniously. 
Heavenly  songs  are  in  reality  sonorous  affections,  or  affections 
expressed  and  modified  by  sounds  ;  for  as  the  thoughts  are 
expressed  by  speech,  so  the  affections  are  expressed  by  songs ; 
and  from  the  measure  and  flow  of  the  modulation,  the  angels 
perceive  the  object  of  the  affection.  On  this  occasion  there  were 
many  spirits  about  me  ;  and  some  of  them  informed  me  that 
they  heard  this  delightful  melody,  and  that  it  was  the  melody  of 
some  lovely  affection,  the  object  of  which  they  did  not  know  : 
they  therefore  made  various  conjectures  about  it,  but  in  vain. 
Some  conjectured  that  the  singing  expressed  the  affection  of  a 
bridegroom  and  bride  when  they  sign  the  marriage-articles ;  some 
that  it  expressed  the  affection  of  a  bridegroom  and  a  bride  at  the 
solemnizing  of  the  nuptials;  and  some  that  it  expressed  the  pri- 
mitive love  of  a  husband  and  a  wife.  But  at  that  instant  there 
appeared  in  the  midst  of  them  an  angel  from  heaven,  who  said, 
that  tiny  were  singing  the  chaste  love  of  the  sex.  Hereupon 
some  of  the  bystanders  asked,  "  What  is  the  chaste  love  of  the 
sex?"  And  the  angel  answered,  "  It  is  the  love  which  a  man 
bears  towards  a  beautiful  and  elegant  virgin  or  wife,  free  from 
56 


AND  ITS  CHASTE  DELIGHTS. 


58 


every  lascivious  idea,  and  the  same  love  experienced  by  a  virgin 
or  a  wife  towards  a  man."  As  he  said  this,  he  disappeared.  The 
singing  continued  ;  and  as  the  bystanders  then  knew  the  subject 
of  the  affection  which  it  expressed,  they  heard  it  very  variously, 
every  one  according  to  the  state  of  his  love.  Those  who  looked 
upon  women  chastel  y,  heard  it  as  a  song  of  symphony  and  sweet- 
ness ;  those  who  looked  upon  them  unchastely,  heard  it  as  a 
discordant  and  mournful  song ;  and  those  who  looked  upon  them 
disdainfully,  heard  it  as  a  song  that  was  harsh  and  grating.  At 
that  instant  the  place  on  which  they  stood  was  suddenly  changed 
into  a  theatre,  and  a  voice  was  heard,  saying,  "  Investigate 
this  love:"  and  immediately  spirits  from  various  societies  pre- 
sented themselves,  and  in  the  midst  of  them  some  angels  in 
white.  The  latter  then  said,  "  We  in  this  spiritual  world  have 
inquired  into  every  species  of  love,  not  only  into  the  love  which 
a  man  has  for  a  man,  and  a  woman  for  a  woman  ;  and  into  the 
reciprocal  love  of  a  husband  and  a  wife ;  but  also  into  the  love 
which  a  man  has  for  woman,  and  which  a  woman  has  for  men ; 
and  we  have  been  permitted  to  pass  through  societies  and  exa- 
mine them,  and  we  have  never  yet  found  the  common  love  of 
the  sex  chaste,  except  with  those  who  from  true  conjugial  love 
are  in  continual  potency,  and  these  are  in  the  highest  heavens. 
We  have  also  been  permitted  to  perceive  the  influx  of  this  love 
into  the  affections  of  t>ur  hearts,  and  have  been  made  sensible 
that  it  surpasses  in  sweetness  every  other  love,  except  the  love 
of  two  conjugial  partners  whose  hearts  are  as  one :  but  we  have 
besought  you  to  investigate  this  love,  because  it  is  new  and 
unknown  to  you  ;  and  since  it  is  essential  pleasantness,  we  in 
heaven  call  it  heavenly  sweetness."  They  then  began  the  inves- 
tigation ;  and  those  spoke  first  who  were  unable  to  think  chastely 
of  marriages.  They  said,  "What  man  when  he  beholds  a  beau- 
tiful and  lovely  virgin  or  wife,  can  so  correct  or  purify  the  ideas 
of  his  thought  from  concupiscence,  as  to  love  the  beauty  and  yet 
have  no  inclination  to  taste  it,  if  it  be  allowable?  Who  can 
convert  concupiscence,  which  is  innate  in  every  man,  into  such 
chastity,  thus  into  somewhat  not  itself,  and  yet  love  ?  Can  the 
love  of  the  sex,  when  it  enters  by  the  eyes  into  the  thoughts, 
stop  at  the  face  of  a  woman  ?  Does  it  not  descend  instantly  into 
the  breast,  and  beyond  it?  The  angels  talk  idly  in  saying  that 
this  love  is  chaste,  and  yet  is  the  sweetest  of  all  loves,  and  that 
it  can  only  exist  with  husbands  who  are  in  true  conjugial  love, 
and  thence  in  an  extreme  degree  of  potency  with  their  wives. 
Do  such  husbands  possess  any  peculiar  power  more  than  other 
men,  when  they  see  a  beautiful  woman,  of  keeping  the  ideas  of 
their  thought  in  a  state  of  elevation,  and  as  it  were  of  suspend- 
ing them,  so  that  they  cannot  descend  and  proceed  to  what  con- 
stitutes that  love?"  The  argument  was  next  taken  up  by  those 
who  were  in  cold  and  in  heat;  in  cold  towards  their  wives,  and 

57 


55 


CONJUGIAL  LOVE 


in  heat  towards  the  sex;  and  they  said,  "  What  is  the  chaste 
love  of  the  sex  ?  Is  it  not  a  contradiction  in  terms  to  talk  of 
such  a  love  ?  If  chastity  be  predicated  of  the  love  of  the  sex,  is 
not  this  destro)'ing  the  very  thing  of  which  it  is  predicated? 
How  can  the  chaste  love  of  the  sex  he  the  sweetest  of  all  loves, 
when  chastity  deprives  it  of  its  sweetness?  You  all  know  where 
the  sweetness  of  that  love  resides  ;  when  therefore  the  idea  con- 
nected therewith  is  banished  from  the  mind,  where  and  whence 
is  the  sweetness  ?"  At  that  instant  certain  spirits  interrupted 
them,  and  said,  "We  have  been  in  company  with  the  most 
beautiful  females  and  have  had  no  lust;  therefore  we  know  what 
the  chaste  love  of  the  sex  is."  But  their  companions,  who  were 
acquainted  with  their  lasciviousness,  replied,  "  Yon  were  at  those 
times  in  a  state  of  loathing  towards  the  sex,  arising  from  im- 
potence ;  and  this  is  not  the  chaste  love  of  the  sex,  but  the  ulti- 
mate of  unchaste  love."  On  hearing  what  had  been  said,  the 
angels  were  indignant  and  requested  those  who  stood  on  the 
right,  or  to  the  south,  to  deliver  their  sentiments.  They  said, 
'•There  is  a  love  of  one  man  to  another,  and  also  of  one  woman 
to  another;  and  there  is  a  love  of  a  man  to  a  woman,  and  of  a 
woman  to  a  man  ;  and  these  three  pairs  of  loves  totally  differ 
from  each  other.  The  love  of  one  man  to  another  is  as  the  love 
of  understanding  and  understanding ;  for  the  man  was  created 
and  consequently  born  to  become  understanding  :  the  love  of  one 
woman  to  another  is  as  the  love  of  affection  and  affection  of  the 
understanding  of  men;  for  the  woman  was  created  and  born  to 
become  a  love  of  the  understanding  of  a  man.  These  loves,  viz., 
of  one  man  to  another,  and  of  one  woman  to  another,  do  not 
enter  deeply  into  the  bosom,  but  remain  without,  and  only  touch 
each  other;  thus  they  do  not  inteinorly  conjoin  the  two  parties: 
wherefore  also  two  men,  by  their  mutual  reasonings,  sometimes 
engage  in  combat  together  like  two  wrestlers ;  and  two  women, 
by  their  mutual  concupiscences,  are  at  war  with  each  other  like 
two  prize-fighters.  But  the  love  of  a  man  and  a  woman  is  the 
love  of  the  understanding  and  of  its  affection ;  and  this  love 
enters  deeply  and  effects  conjunction,  which  is  that  love;  but 
the  conjunction  of  minds,  and  not  at  the  same  time  of  bodies,  or 
the  endeavour  towards  that  conjunction  alone,  is  spiritual  love, 
and  consequently  chaste  love  ;  and  this  love  exists  only  with  those 
who  are  in  true  conjugial  love,  and  thence  in  an  eminent  degree 
of  potency  ;  because  such,  from  their  chastity,  do  not  admit  an 
influx  of  love  from  the  body  of  an)*  other  woman  than  of  their 
own  wives ;  and  as  they  are  in  an  extreme  degree  of  potency, 
they  cannot  do  otherwise  than  love  the  sex,  and  at  the  same 
time  hold  in  aversion  whatever  is  unchaste.  Hence  they  are 
principled  in  a  chaste  love  of  the  sex,  which,  considered  in  itself, 
is  interior  spiritual  friendship,  deriving  its  sweetness  from  an 
eminent  degree  of  potency,  but  still  being  chaste.  This  eminent 
58 


AND  ITS  CIIASTK  DELIGHTS. 


55,  56 


degree  of  potency  :hey  possess  in  consequence  of  a  total  renun- 
ciation of  whoredom  ;  and  as  each  loves  his  own  wife  alone,  the 
potency  is  chaste.  Now,  since  this  love  with  such  partakes  not 
of  the  ilesh,  but  only  of  the  spirit,  therefore  it  is  chaste ;  and  as 
the  beauty  of  the  woman,  from  innate  inclination,  enters  at  the 
same  time  into  the  mind,  therefore  the  love  is  sweet."  On 
hearing  this,  many  of  the  bystanders  put  their  hands  to  their 
ears,  saying,  "What  has  been  said  offends  our  ears;  and  what 
you  have  spoken  is  of  no  account  with  us."  These  spirits  were 
unchaste.  Then  again  was  heard  the  singing  from  heaven,  and 
sweeter  now  than  before;  but  to  the  unchaste  it  was  so  grating 
and  discordant  that  they  hurried  out  of  the  theatre  and  fled, 
leaving  behind  them  only  the  few  who  from  wisdom  loved  con- 
jugial  chastity. 

56.  The  second  memorable  relation.  As  I  was  con- 
versing with  angels  some  time  ago  in  the  spiritual  world,  I  was 
inspired  witli  a  desire,  attended  with  a  pleasing  satisfaction,  to 
see  the  temple  of  wisdom,  which  I  had  seen  once  before ;  and 
accordingly  I  asked  them  the  way  to  it.  They  said,  "  Follow 
the  light  and  you  will  find  it."  I  said,  "What  do  you  mean 
by  following  the  light?"  They  replied,  "Our  light  grows 
brighter  and  brighter  as  we  approach  that  temple  ;  wherefore, 
follow  the  light  according  to  the  increase  of  its  brightness  :  for 
our  light  proceeds  from  the  Lord  as  a  sun,  and  thence  considered 
in  itself  is  wisdom."  I  immediately  directed  my  course,  in 
company  with  two  angels,  according  to  the  increase,  of  the 
brightness  of  the  light,  and  ascending  by  a  steep  path  to  the 
summit  of  a  hill  in  the  southern  quarter.  There  we  found  a 
magnificent  gate,  which  the  keeper,  on  seeing  the  angels  with 
me,  opened  ;  and  lo  !  we  saw  an  avenue  of  palm-trees  and  laurels, 
according  to  which  we  directed  our  course.  It  was  a  winding 
avenue,  and  terminated  in  a  garden,  in  the  middle  of  which  was 
the  temple  of  wisdom.  On  arriving  there,  and  looking  about 
me,  I  saw  several  small  sacred  buildings,  resembling  the  temple, 
inhabited  by  the  wise.  We  went  towards  one  of  them,  and 
coming  to  the  door  accosted  the  person  who  dwelt  there,  and 
told  him  the  occasion  and  manner  of  our  coming.  He  said, 
"You  are  welcome;  enter  and  be  seated,  and  we  will  improve 
our  acquaintance  by  discourses  respecting  wisdom."  I  viewed 
the  building  within,  and  observed  that  it  was  divided  into  two, 
and  still  was  but  one ;  it  was  divided  into  two  by  a  transparent 
wall;  but  it  appeared  as  one  from  its  translucence,  which  was 
like  that  of  the  purest  crystal.  I  inquired  the  reason  of  this  ? 
He  said,  "  I  am  not  alone  ;  my  wife  is  with  me,  and  we  are  two  ; 
yet  still  we  are  not  two,  but  one  flesh."  But  I  replied,  "  I 
know  that  you  are  a  wise  one ;  and  what  has  a  wise  one  or  a 
wisdom  to  do  with  a  woman?"    Hereupon  our  host,  becoming 


56 


CONJUGIAL  LOVE 


somewhat  indignant,  changed  countenance,  and  beckoned  witll 
his  hand,  and  lo!  instantly  other  wise  ones  presented  themselves 
from  the  neighboring  buildings,  to  whom  he  said  humorously, 
•'Our  stranger  here  asks,  'What  has  a  wise  one  or  a  wisdom  to 
do  with  a  woman  V  "    At  this  they  smiled  and  said,  "  "What  is 
a  wise  one  or  a  wisdom  without  a  woman,  or  without  love,  a  wife 
being  the  love  of  a  wise  man's  wisdom  ?"    Our  host  then  said, 
"  Let  us  now  endeavor  to  improve  our  acquaintance  by  some 
discourse  respecting  wisdom ;  and  let  it  be  concerning  causes, 
and  at  present  concerning  the  cause  of  beauty  in  the  female  sex." 
Then  they  spoke  in  order ;  and  the  first  assigned  as  a  cause,  that 
women  were  created  by  the  Lord's  affections  of  the  wisdom  of 
men,  and  the  affection  of  wisdom  is  essential  beauty.    A  second 
6aid,  that  the  woman  was  created  by  the  Lord  through  the 
wisdom  of  the  man,  because  from  the  man  ;  and  that  hence  she 
is  a  form  of  wisdom  inspired  with  love-affection ;  and  since 
love-affection  is  essential  life,  a  female  is  the  life  of  wisdom, 
whereas  a  male  is  wisdom ;  and  the  life  of  wisdom  is  essential 
beauty.    A  third  said,  that  women  have  a  perception  of  the 
delights  of  conjugial  love;  and  as  their  whole  bod}-  is  an  organ 
of  that  perception,  it  must  needs  be  that  the  habitation  of  the 
delights  of  conjugial  love,  with  its  perception,  be  beauty.  A 
fourth  assigned  this  cause ;  that  the  Lord  took  away  from  the 
man  beauty  and  elegance  of  life,  and  transferred  it  to  the 
woman ;  and  that  hence  the  man,  unless  he  be  re-united  witli 
his  beauty  and  elegance  in  the  woman,  is  stern,  austere,  joyless, 
and  unlovely  ;  so  one  man  is  wise  only  for  himself,  and  another 
is  foolish:  whereas,  when  a  man  is  united  with  his  beauty  and 
elegance  of  life  in  a  wife,  he  becomes  engaging,  pleasant,  active, 
and  lovely,  and  thereby  wise.    A  fifth  said,  that  women  were 
created  beauties,  not  for  the  sake  of  themselves,  but  for  the  sake 
of  the  men ;  that  men,  who  of  themselves  are  hard,  might  be 
made  soft:  that  their  minds,  of  themselves  grave  and  severe, 
might  become  gentle  and  cheerful ;  and  that  their  hearts,  of 
themselves  cold,  might  be  made  warm  ;  which  effects  take  place 
when  they  become  one  flesh  with  their  wives.  A  sixth  assigned 
as  a  cause,  that  the  universe  was  created  by  the  Lord  a  most 
yerfect  work ;  but  that  nothing  was  created  in  it  more  perfect 
than  a  beautiful  and  elegant  woman,  in  order  that  man  may 
give  thanks  to  the  Lord  for  his  bounty  herein,  and  may  repay 
it  by  the  reception  of  wisdom  from  him.  These  and  many  other 
similar  observations  having  been  made,  the  wife  of  our  host, 
appeared  beyond  the  crystal  wall,  and  said  to  her  husband, 
"  Speak  if  you  please ;"  and  then  when  he  spoke,  the  life  of 
wisdom  from  the  wife  was  perceived  in  his  discourse;  for  in  the 
tone  of  his  speech  was  her  love:  thus  experience  testified  to  the 
truth.    After  this  we  took  a  view  of  the  temple  of  wisdom,  and 
60 


AND  ITS  CHASTK  DELIGHT8. 


56,  57 


also  of  the  paradisiacal  scenes  which  encompassed  it,  and  being 
thereby  tilled  with  joy,  we  departed,  and  passed  through  the 
avenue  to  the  gate,  and  descended  by  the  way  we  had  ascended. 


ON  LOVE  TRULY  CONJUGIAL. 

57.  There  are  infinite  varieties  of  conjugial  love,  it  being 
in  no  two  persons  exactly  similar.  It  appears  indeed  as  if  it 
were  similar  with  mauy  ;  but  this  appearance  arises  from  corpo- 
real judgement,  which,  being  gross  and  dull,  is  little  qualified  to 
discern  aright  respecting  it.  By  corporeal  judgement  we  mean 
the  judgement  of  the  mind  from  the  evidence  of  the  external 
senses;  but  to  those  whose  eyes  are  opened  to  see  from  the 
judgment  of  the  spirit,  the  differences  are  manifest;  and  more 
distinctly  to  those  who  are  enabled  to  elevate  the  sight  arising 
from 'such  judgement  to  a  higher  degree,  which  is  effected  by 
withdrawing  it  from  the  senses,  and  exalting  it  into  a  superior 
light ;  these  can  at  length  confirm  themselves  in  their  understand- 
ing, and  thereby  see  that  conjugial  love  is  never  exactly  similar 
in  any  two  persons.  Nevertheless  no  one  can  see  the  infinite 
varieties  of  tin's  love  in  any  light  of  the  understanding  however 
elevated,  unless  he  first  know  what  is  the  nature  and  quality  of 
that  love  in  its  very  essence  and  integrity,  thus  what  was  its 
nature  and  quality  when,  together  with  life,  it  was  implanted  in 
man  from  God.  Unless  tins  its  state,  which  was  most  perfect, 
be  known,  it  is  in  vain  to  attempt  the  discovery  of  its  differences 
by  any  investigation ;  for  there  is  no  other  fixed  point,  from 
which  as  a  first  principle  those  differences  may  be  deduced,  and 
to  which  as  the  focus  of  their  direction  they  may  be  referred, 
and  thus  may  appear  truly  and  without  fallacy.  This  is  the 
reason  why  we  here  undertake  to  describe  that  love  in  its  essence  ; 
and  as  it  was  in  this  essence  when,  together  with  life  from  God, 
it  was  infused  into  man,  we  undertake  to  describe  it  such  as  it 
was  in  its  primeval  state ;  and  as  in  this  state  it  was  truly 
conjugial,  therefore  we  have  entitled  this  section,  On  love 
tkuly  conjugial.  The  description  of  it  shall  be  given  in  the 
following  order:  I.  There  exists  a  love  truly  conjugial,  which  at 
this  day  is  so  rare  that  it  is  not  known  what  is  its  quality,  and 
scarcely  that  it  exists.  II.  This  love  originates  in  the  marriage 
vf good  and  truth.  III.  There  is  a  correspondence  of  this  love 
with  the  marriage  of  the  Lord  and  the  church.  IV.  This  love 
from  its  origin  and  correspondence,  is  celestial,  spiritual,  holy, 
pure,  and  clean,  above  every  other  love  imparted  by  the  Lord 
to  the  angels  of  heaven  and  the  men  of  the  church.  V.  It 
<•>  also  the  foundation  love  of  all  celestial  and  spiritual  loves,  and 

61 


57—59 


CONJUGIAL  LOVE 


thence  of  all  natural  loves.  VI.  Into  this  love  are  collected  all 
joys  and  delights  from  first  to  last.  VII.  None  however  come 
into  this  love,  and  can  be  in  it,  but  those  who  approach  the  Lord, 
and  love  the  truths  of  the  church  and  practise  its  goods. 
VIII.  This  love  was  the  love  of  loves  with  the  ancients,  who 
lived  in  the  golden,  silver,  and  copper  ages  ;  but  afterwards  it 
successively  departed.  We  now  proceed  to  the  explanation  of 
each  article. 

58.  I.   There  exists  a  love  truly  conjugial,  which  at 

THIS    DAY    IS    SO    RARE    THAT     IS     NOT     KNOWN    WHAT    IS  ITS 

quality,  and  scarcely  that  it  exists.  That  there  exists 
such  conjugial  love  as  is  described  in  the  following  pages,  may 
indeed  be  acknowledged  from  the  first  state  of  that  love,  when  it 
insinuates  itself,  and  enters  into  the  hearts  of  a  youth  and  a 
virgin  ;  thus  from  its  influence  on  those  who  begin  to  love  one 
alone  of  the  sex,  and  to  desire  to  be  joined  therewith  in  marriage  ; 
and  still  mure  at  the  time  of  courtship  and  the  interval  which 
precedes  the  marriage-ceremony ;  and  lastly  during  the  marriage- 
ceremony  and  some  days  after  it.  At  such  times  who  does  not 
acknowledge  and  consent  to  the  following  positions ;  that  this 
love  is  the  foundation  of  all  loves,  and  also  that  into  it  are  col- 
lected all  joys  and  delights  from  first  to  last  ?  And  who  does 
not  know  that,  after  this  season  of  pleasure,  the  satisfactions 
thereof  successively  pass  away  and  depart,  till  at  length  they  are 
scarcely  sensible?  In  the  latter  case,  if  it  be  said  as  before, 
that  this  love  is  the  foundation  of  all  loves,  and  that  into  it  are 
collected  all  joys  and  delights,  the  positions  are  neither  agreed  to 
nor  acknowledged,  and  possibly  it  is  asserted  that  they  are  non- 
sense or  incomprehensible  mysteries.  From  these  considerations 
it  is  evident,  that  primitive  marriage  love  bears  a  resemblance  to 
love  truly  conjugial,  and  presents  it  to  view  in  a  certain  image. 
The  reason  of  which  is,  because  then  the  love  of  the  sex,  which 
is  unchaste,  is  put  away,  and  in  its  place  the  love  of  one  of  the 
sex,  which  is  truly  conjugial  and  chaste,  remains  implanted:  in 
this  case,  who  does  not  regard  other  women  with  indifference, 
and  the  one  to  whom  he  is  united  with  love  aud  affection '( 

59.  The  reason  why  love  truly  conjugial  is  notwithstanding 
so  rare,  that  its  quality  is  not  known,  and  scarcely  its  existence, 
is,  because  the  state  of  pleasurable  gratifications  before  and  at 
the  time  of  marriage,  is  afterwards  changed  into  a  state  of  indif- 
ference  arising  from  an  insensibility  to  such  gratifications.  Hie 
causes  of  this  change  of  state  are  too  numerous  to  be  here  ad- 
duced; but  they  shall  be  adduced  in  a  future  part  of  this  work, 
when  we  come  to  explain  in  their  order  the  causes  of  coldnesses, 
separations,  and  divorces;  from  which  it  will  be  seen,  that  with 
the  generality  at  this  day  this  image  of  conjugial  love  is  so  far 
abolished,  and  with  the  image  the  knowledge  thereof,  that  its 
ijnality  and  even  its  existence  are  scarcely  known.    It  is  well 

62 


AND  ITS  CIIA9TIC  DELIGHT?, 


59,  6C 


known,  that  every  man  by  birth  is  merely  corporeal,  and  that 
from  corporeal  he  becomes  natural  more  and  more  interiorly, 
and  thus  rational,  and  at  length  spiritual.  The  reason  why  this 
is  effected  progressively  is,  because  the  corporeal  principle  is  like 
ground,  wherein  things  natural,  rational,  and  spiritual  are  im- 
planted in  their  order ;  thus  a  man  becomes  more  and  more  a 
man.  The  case  is  nearly  similar  when  he  enters  into  marriage ; 
on  this  occasion  a  man  becomes  a  more  complete  man,  because 
he  is  joined  with  a  consort,  with  whom  he  acts  as  one  man  :  but 
this,  in  the  first  state  spoken  of  above,  is  effected  only  in  a  sort 
of  image  :  in  like  manner  he  then  commences  from  what  is  cor- 
poreal, and  proceeds  to  what  is  natural  as  to  conjugial  life,  and 
thereby  to  a  conjunction  into  a  one.  Those  who,  in  this  case,  love 
corporeal  natural  things,  and  rational  things  only  as  grounded 
therein,  cannot  be  conjoined  to  a  consort  as  into  a  one,  except 
as  to  those  externals  :  and  when  those  externals  fail,  cold  takes 
possession  of  the  internals  ;  in  consequence  whereof  the  delights 
of  that  love  are  dispersed  and  driven  away,  as  from  the  mind  so 
from  the  body,  and  afterwards  as  from  the  body  so  from  the 
mind  ;  and  this  until  there  is  nothing  left  of  the  remembrance  of 
the  primeval  state  of  their  marriage,  consequently  no  knowledge 
respecting  it.    Now  since  this  is  the  case  with  the  generality  of 

J persons  at  this  day,  it  is  evident  that  love  truly  conjugial  is  not 
mown  as  to  its  quality,  and  scarcely  as  to  its  existence.  It  is 
otherwise  with  those  who  are  spiritual.  With  them  the  first 
state  is  an  initiation  into  lasting  satisfactions,  which  advance  in 
degree,  in  proportion  as  the  spiritual  rational  principle  of  the 
mind,  and  thence  the  natural  sensual  principle  of  the  body,  in 
each  party,  conjoin  and  unite  themselves  with  the  same  prin- 
ciples in  the  other  party  ;  but  such  instances  are  rare. 

60.  II.  This  love  originates  in  the  marriage  of  good 
and  truth.  That  all  things  in  the  universe  have  relation  to 
good  and  truth,  is  acknowledged  by  every  intelligent  man,  be- 
cause it  is  a  universal  truth;  that  likewise  in  every  thing  in  the 
universe  good  is  conjoined  with  truth,  and  truth  with  good,  can- 
not but  be  acknowledged,  because  this  also  is  a  universal  truth, 
which  agrees  with  the  former.  The  reason  why  all  things  in  the 
universe  have  relation  to  good  and  truth,  and  why  good  is  con- 
joined with  truth,  and  truth  with  good,  is,  because  each  proceeds 
from  the  Lord,  and  they  proceed  from  him  as  a  one.  The  two 
things  which  proceed  from  the  Lord,  are  love  and  wisdom,  be- 
cause these  are  himself,  thus  from  himself;  and  all  things  relating 
to  love  are  called  good,  or  goods,  and  all  things  relating  to  wis- 
dom are  called  true,  or  truths;  and  as  these  two  proceed  from 
him  as  the  creator,  it  follows  that  they  are  in  the  things  created. 
This  may  be  illustrated  by  heat  and  light  which  proceed  from  the 
gun  :  from  them  all  things  appertaining  to  the  earth  are  derived, 
which  germinate  according  to  their  presence  and  conjunction; 

63 


60—63 


CONJUGIAL  LOVE 


and  natural  heat  corresponds  to  spiritual  heat,  which  is  love,  a9 
natural  light  corresponds  to  spiritual  light,  which  is  wisdom. 

61.  That  conjugial  love  proceeds  from  the  marriage  of  good 
and  truth,  will  be  shewn  in  the  following  section  or  paragraph : 
it  is  mentioned  here  only  with  a  view  of  shewing  that  this  love  is 
celestial,  spiritual,  and  holy,  because  it  is  from  a  celestial,  spi- 
ritual, and  holy  origin.  In  order  to  see  that  the  origin  of 
conjugial  love  is  from  the  marriage  of  good  and  truth,  it  may 
be  expedient  in  this  place  briefly  to  premise  somewhat  on  the 
subject.  It  was  said  just  above,  that  in  every  created  thing 
there  exists  a  conjunction  of  good  and  truth ;  and  there  is  no 
conjunction  unless  it  be  reciprocal ;  for  conjunction  on  one  part, 
and  not  on  the  other  in  its  turn,  is  dissolved  of  itself.  Now  as 
there  is  a  conjunction  of  good  and  truth,  and  this  is  reciprocal, 
it  follows  that  there  is  a  truth  of  good,  or  truth  grounded  in 
good,  and  that  there  is  a  good  of  truth,  or  good  grounded  in 
truth;  that  the  truth  of  good,  or  truth  grounded  in  good,  is  in 
the  male,  and  that  it  is  the  very  essential  male  (or  masculine) 
principle,  and  that  the  good  of  truth,  or  good  grounded  in  truth, 
is  in  the  female,  and  that  it  is  the  very  essential  female  (or  femi- 
nine) principle;  also  that  there  is  a  conjugial  union  between  those 
two,  will  be  seen  in  the  following  section  :  it  is  here  only  men- 
tioned in  order  to  give  some  preliminary  idea  on  the  subject. 

62.  III.  There  is  a  correspondence  of  this  love  with 

THE  MARRIAGE  OF  THE  LORD  AND  THE  CHURCH  ;  that  is,  that  a9 

the  Lord  loves  the  church,  and  is  desirous  that  the  church  should 
love  him,  so  a  husband  and  a  wife  mutually  love  each  other. 
That  there  is  a  correspondence  herein,  is  well  known  in  the 
Christian  world  :  but  the  nature  of  that  correspondence  as  yet  i3 
nor  known  ;  therefore  we  will  explain  it  presently  in  a  particular 
paragraph.  It  is  here  mentioned  in  order  to  shew  that  conjugial 
love  is  celestial,  spiritual,  and  holy,  because  it  corresponds  to  the 
celestial,  spiritual,  and  holy  marriage  of  the  Lord  and  the  church. 
This  correspondence  also  follows  as  a  consequence  of  conjugial 
love's  originating  in  the  marriage  of  good  and  truth,  spoken  of 
in  the  preceding  article  ;  because  the  marriage  of  good  and  truth 
constitutes  the  church  with  man:  for  the  marriage  of  good  and 
truth  is  the  same  as  the  marriage  of  charity  and  faith ;  since 
good  relates  to  charity,  and  truth  to  faith.  That  this  marriage 
constitutes  the  church  must  at  once  be  acknowledged,  because 
it  is  a  universal  truth  ;  and  every  universal  truth  is  acknowledged 
as  soon  as  it  is  heard,  in  consequence  of  the  Lord's  influx  and  at 
the  same  time  of  the  confirmation  of  heaven.  Now  since  the 
church  is  the  Lord's,  because  it  is  from  him,  and  since  conju- 
gial love  corresponds  to  the  marriage  of  the  Lord  and  the  church, 
it  follows  that  this  love  is  from  the  Lord. 

63.  But  in  what  manner  the  church  from  the  Lord  is  formed 
with  two  married  partners,  and  how  conjugial  love  is  formed 

64 


AND  ITS  CHASTE  DELIGHTS. 


63—65 


thereby,  shall  be  illustrated  in  the  paragraph  spoken  of  above  : 
we  will  at  present  only  observe,  that  the  church  from  the  Lord 
is  formed  in  the  husband,  and  through  the  husband  in  the  wife  ; 
and  that  when  it  is  formed  in  each,  it  is  a  full  church  ;  for  in 
this  case  is  effected  a  full  conjunction  of  good  and  truth  ;  and  the 
conjunction  of  good  and  truth  constitutes  the  church.  That  the 
uniting  inclination,  which  is  conjugial  love,  is  in  a  similar  degree 
with  the  conjunction  of  good  and  truth,  which  is  the  church,  will 
be  proved  by  convincing  arguments  in  what  follows  in  the  series. 

64.  IV.  This  love,  from  its  origin  and  correspondence, 

IS  CELESTIAL,  SPIRITUAL,  HOLY,  PURE,  AND  CLEAN,  ABOVE  EVERY 
OTHER  LOVE  IMPARTED  BY  THE  LORD  TO   THE  ANGELS   OF  HEAVEN 

and  the  men  of  tiie  churcii.  That  such  is  the  nature  and 
quality  of  conjugial  love  from  its  origin,  which  is  the  marriage  of 
good  and  truth,  was  briefly  shewn  above;  but  the  subject  was 
then  barely  touched  upon :  in  like  manner  that  such  is  the 
nature  and  quality  of  that  love,  from  its  correspondence  with  the 
marriage  of  the  Lord  and  the  church.  These  two  marriages, 
from  which  conjugial  love,  as  a  slip  or  shoot,  descends,  are  essen- 
tially holy  ,  therefore  if  it  be  received  from  its  author,  the  Lord, 
holiness  from  him  follows  of  consequence,  which  continually 
cleanses  and  purifies  it. :  in  this  case,  if  there  be  in  the  man's 
will  a  desire  and  tendency  to  it,  this  love  becomes  daily  and  con- 
tinually cleaner  and  purer.  Conjugial  love  is  called  celestial  and 
spiritual  because  it  is  with  the  angels  of  heaven ;  celestial,  as 
with  the  angels  of  the  highest  heaven,  these  being  called  celes- 
tial angels;  and  spiritual,  as  with  the  angels  beneath  that  hea- 
ven, these  being  called  spiritual  angels.  Those  angels  are  so 
called,  because  the  celestial  are  loves,  and  thence  wisdoms,  and 
the  spiritual  are  wisdoms  and  thence  loves ;  similar  thereto  is 
their  conjugial  principle.  Now  as  conjugial  love  is  with  the 
angels  of  both  the  superior  and  the  inferior  heavens,  as  was  also 
shewn  in  the  first  paragraph  concerning  marriages  in  heaven,  it 
is  manifest  that  it  is  holy  and  pure.  The  reason  why  this  love 
in  its  essence,  considered  in  regard  to  its  origin,  is  holy  and 
pure  above  every  other  love  with  angels  and  men,  is,  because  it  is 
as  it  were  the  head  of  the  other  loves  :  concerning  its  excellence 
something  shall  be  said  in  the  following  article. 

65.  V.  It  is  also  the  foundation  love  of  all  celestial 

AND  SPIRITUAL  LOVES,  AND  THENCE  OF  ALL  NATURAL  LOVES.  The 

reason  why  conjugial  love  considered  in  its  essence  is  the  founda- 
tion love  of  all  the  loves  of  heaven  and  the  church,  is,  because  it 
originates  in  the  marriage  of  good  and  truth,  and  from  this  mar- 
riage proceed  all  the  loves  which  constitute  heaven  and  the 
church  with  man  :  the  good  of  this  marriage  constitutes  love,  and 
its  truth  constitutes  wisdom;  and  when  love  draws  near  to  wis- 
dom, or  joins  itself  therewith,  then  love  becomes  love  ;  and  when 

5  65 


65—67 


CONJUGIAL  LOVE 


wisdom  in  its  turn  draws  near  to  love,  and  joins  itself  therewith, 
then  wisdom  becomes  wisdom.  Love  truly  conjugial  is  the  con- 
junction of  love  and  wisdom.  Two  married  partners,  between  or 
in  whom  this  love  suhsists,  are  an  image  and  form  af  it :  all  like- 
wise in  the  heavens,  where  faces  are  the  genuine  types  of  the 
affections  of  every  one's  love,  are  likenesses  of  it;  for,  as  was 
shewn  above,  it  pervades  them  in  the  whole  and  in  every  part. 
.Now  as  two  married  partners  are  an  image  and  form  of  this  love, 
it  follows  that  every  love  which  proceeds  from  the  form  of  essen- 
tial love  itself,  is  a  resemblance  thereof;  therefore  if  conjugial 
'Jove  be  celestial  and  spiritual,  the  loves  proceeding  from  it  are 
also  celestial  and  spiritual.  Conjugial  love  therefore  is  as  a 
parent,  and  all  other  loves  are  as  the  offspring.  Hence  it  is, 
that  from  the  marriages  of  the  angels  in  the  heavens  are  pro- 
duced spiritual  offspring,  which  are  those  of  love  and  wisdom, 
or  of  good  and  truth  ;  concerning  which  production,  see  above, 
n.  51,  52. 

66.  The  same  is  evident  from  man's  having  been  created  for 
this  love,  and  from  his  formation  afterwards  by  means  of  it. 
The  male  was  created  to  become  wisdom  grounded  in  the  love  of 
growing  wise,  and  the  female  was  created  to  become  the  love  of 
the  male  grounded  in  his  wisdom,  and  consequently  was  formed 
according  thereto;  from  which  consideration  it  is  manifest,  that 
two  married  partners  are  the  very  forms  and  images  of  the 
marriage  of  love  and  wisdom,  or  of  good  and  truth.  It  is  well 
to  be  observed,  that  there  is  not  any  good  or  truth  which  is  not, 
in  a  substance  as  in  its  subject :  there  are  no  abstract  goods  and 
truths  ;  for,  having  no  abode  or  habitation,  they  no  where  exist, 
neither  can  they  appear  as  airy  unfixed  principles  ;  therefore  in 
such  case  they  are  mere  entities,  concerning  which  reason  seems 
to  itself  to  think  abstractedly ;  but  still  it  cannot  conceive  of 
them  except  as  annexed  to  subjects  :  for  every  human  idea,  how- 
ever elevated,  is  substantial,  that  is,  affixed  to  substances.  It  is 
moreover  to  be  observed,  that  there  is  no  substance  without  a 
form ;  an  unformed  substance  not  being  any  thing,  because 
nothing  can  be  predicated  of  it ;  and  a  subject  without  predicates 
is  also  an  entity  which  has  no  existence  in  reason.  These  philo- 
sophical considerations  are  adduced  in  order  to  shew  still  more 
clearly,  that  two  married  partners  who  are  principled  in  love 
truly  conjugial,  are  actually  forms  of  the  marriage  of  good  and 
truth,  or  of  love  and  wisdom. 

67.  Since  natural  loves  flow  from  spiritual,  and  spiritual 
from  celestial,  therefore  it  is  said  that  conjugial  love  is  the  foun- 
dation love  of  all  celestial  and  spiritual  loves,  and  thence  of  all 
natural  loves.  Natural  loves  relate  to  the  loves  of  self  and  of  the 
world ;  spiritual  loves  to  love  towards  the  neighbour;  and  celestial 
loves  to  love  to  the  Lord ;  and  such  as  are  the  relations  of  the 

66 


AND  ITS  CHASTE  DELIGHTS 


6T— 69 


loves,  it  is  evident  in  what  order  they  follow  and  are  present  with 
man.  When  they  are  in  this  order,  then  the  Natural  loves  live 
from  the  spiritual,  and  the  spiritual  from  the  celestial,  and  all 
in  this  order  from  the  Lord,  in  whom  they  originate. 

68.  VI.  Into  this  love  are  collected  all  jots  and 
delights  from  FIRST  to  last.  All  delights  whatever,  of  which 
a  man  (Jwmd)  has  any  perception,  are  delights  of  his  love  ;  the 
love  manifesting  itself,  yea,  existing  and  living  thereby.  It  is 
well  known  that  the  delights  are  exalted  in  proportion  as  the  love 
is  exalted,  and  also  in  proportion  as  the  incident  affections  touch 
the  ruling  love  more  nearly.  Now  as  conjugial  love  is  the  foun- 
dation love  of  all  good  loves,  and  as  it  is  inscribed  on  all  the 
parts  and  principles  of  man,  even  the  most  particular,  as  was 
shewn  above,  it  follows  that  its  delights  exceed  the  delights  of  all 
other  loves,  and  also  that  it  gives  delight  to  the  other  loves, 
according  to  its  presence  and  conjunction  with  them ;  for  it. 
expands  the  inmost  principles  of  the  mind,  and  at  the  same  time 
the  inmost  principles  of  the  body,  as  the  delicious  current  of  its 
fountain  flows  through  and  opens  them.  The  reason  why  all 
delights  from  first  to  last  are  collected  into  this  love,  is  on 
account  of  the  superior  excellence  of  its  use,  which  is  the  pro- 
pagation of  the  human  race,  and  thence  of  the  angelic  heaven  ; 
and  as  this  use  was  the  chief  end  of  creation,  it  follows  that  all 
the  beatitudes,  satisfactions,  delights,  pleasantnesses,  and  plea- 
sures, which  the  Lord  the  Creator  could  possibly  confer  upon 
man,  are  collected  into  this  his  love.  That  delights  follow  use, 
and  are  also  communicated  toman  according  to  the  love  thereof, 
is  manifest  from  the  delights  of  the  five  senses,  seeing,  hearing, 
smelling,  taste,  and  touch:  each  of  these  has  its  delights  witli 
variations  according  to  the  specific  uses  of  each  ;  what  then  must 
be  the  delight  annexed  to  the  sense  of  conjugial  love,  the  use  of 
which  comprehends  all  other  uses  ? 

69.  I  am  aware  that  few  will  acknowledge  that  all  joys  and 
delights  from  first  to  last  are  collected  into  conjugial  love; 
because  love  truly  conjugial,  into  which  they  are  collected,  is  at. 
this  day  so  rare  that  its  quality  is  not  known,  and  scarcely  its 
existence,  agreeably  to  what  was  explained  and  confirmed  above, 
n.  58,  59;  for  such  joys  and  delights  exist  only  in  genuine  con- 
iugial  love  ;  and  as  this  is  so  rare  on  earth,  it  is  impossible  to 
describe  its  super-eminent  felicities  any  otherwise  than  from  the 
mouth  of  angels,  because  they  are  principled  in  it.  They  have 
declared,  that  the  inmost  delights  of  this  love,  which  are  delights 
of  the  soul,  into  which  the  conjugial  principle  of  love  and  wis- 
dom, or  of  good  and  truth  from  the  Lord,  first  flows,  are  im- 
perceptible and  thence  ineffable,  because  they  are  the  delights  of 
peace  and  innocence  conjointly  ;  but  that  in  their  descent  they 
become  more  and  more  perceptible;  in  the  superior  principles  of 
the  mind  as  beatitudes,  in  the  inferior  as  satisfactions,  in  the 


69— 71 


CONJUGIAL  LOVE 


Veast  as  delights  thence  derived;  and  that  from  the  breast  they 
diffuse  themselves  into  every  part  of  the  body,  and  at  length 
unite  themselves  in  ultimates  and  become  the  delight  of  delights. 
Moreover  the  angels  have  related  wonderful  things  respecting 
tliese  delights  ;  adding  farther,  that  their  varieties  in  the  souls 
of  conjugial  pairs,  and  from  their  souls  in  their  minds,  and 
from  their  minds  in  their  breasts,  are  infinite  and  also  eternal ; 
that  they  are  exalted  according  to  the  prevalence  of  wisdom 
with  the  husband ;  and  this,  because  they  live  to  eternity  in  the 
bloom  of  their  age,  and  because  they  know  no  greater  blessed- 
ness than  to  grow  wiser  and  wiser.  But  a  fuller  account  of  these 
delights,  as  given  by  the  angels,  may  be  seen  in  the  memorable 
relations,  especially  .in  those  added  to  some  of  the  following 
chapters. 

TO.  VII.  !NoNE  HOWEVER  COME  INTO  THIS  LOVE,  AND  CAN 
REMAIN  IN  IT,  BUT  THOSE  WHO  APPROACH  THE  LORD,  AND  LOVE 
THE  TRUTHS  OF  THE  CHURCH  AND  PRACTISE  ITS   GOODS.     The  rea- 

..oii  why  none  come  into  that  love  but  those  who  approach  the 
Lord,  is,  because  monogamical  marriages,  which  are  of  one  hus- 
band with  one  wife,  correspond  to  the  marriage  of  the  Lord  and 
tlie  church,  and  because  such  marriages  originate  in  the  mar- 
riage of  good  and  truth  ;  on  which  subject,  see  above,  n.  60  and 
62.  That  from  this  origin  and  correspondence  it  follows,  that 
love  truly  conjugial  is  from  the  Lord,  and  exists  only  with  those 
who  come  directly  to  him,  cannot  be  fully  confirmed  unless  these 
two  arcana  be  specifically  treated  of,  as  shall  be  done  in  the 
chapters  which  immediately  follow;  one  of  which  will  treat  on 
the  origin  of  conjugial  love  as  derived  from  the  marriage  of  good 
and  truth,  and  the  other  on  the  marriage  of  the  Lord  and  the 
church,  and  on  its  correspondence.  That  it  hence  follows,  that 
conjugial  love  with  man  (homo)  is  according  to  the  state  of  the 
church  with  him,  will  also  be  seen  in  those  chapters. 

71.  The  reason  why  none  can  be  principled  in  love  truly  con- 
jugial but  those  who  receive  it  from  the  Lord,  that  is,  who  come 
directly  to  him,  and  by  derivation  from  him  live  the  life  of  the 
church,  is,  because  this  love,  considered  in  its  origin  and  corre- 
spondence, is  celestial,  spiritual,  holy,  pure,  and  clean,  above 
every  love  implanted  in  the  angels  of  heaven  and  the  men  of  the 
church  ;  as  was  shewn  above,  n.  64  ;  and  these  its  distinguishing 
characters  and  qualities  cannot  possibly  exist,  except  with  those 
who  are  conjoined  to  the  Lord,  and  by  him  are  consociated  with 
the  angels  of  heaven  ;  for  these  shun  extra-conjugial  loves,  which 
are  conjunctions  with  others  than  their  own  conjugial  partner,  as 
Tliey  would  shun  the  loss  of  the  soul  and  the  lakes  of  hell ;  and 
in  proportion  as  married  partners  shun  such  conjunctions,  even 
as  to  the  libidinous  desires  of  the  will  and  the  intentions  thence 
derived,  so  far  love  truly  conjugial  is  purified  with  them,  and 
becomes  successively  spiritual,  first  during  their  abode  on  earth. 
68 


AND  ITS  CHASTE  DELHI  UTS. 


71-73 


and  afterwards  in  heaven.  It  is  not  however  possible  that  any 
love  should  become  perfectly  pure  either  with  men  or  with  angels; 
consequently  neither  can  this  love  :  nevertheless,  since  the  inten- 
tion of  the  will  is  what  the  Lord  principally  regards,  therefore  so 
far  as  any  one  is  in  this  intention,  and  perseveres  in  it,  so  far  he 
is  initiated  into  its  purity  and  sanctity,  and  successively  advances 
therein.  The  reason  why  none  can  be  principled  in  spiritual  con- 
jugial  love,  but  those  who  are  of  the  above  description  by  virtue 
of  conjunction  with  the  Lord,  is,  because  heaven  is  in  this  love  ; 
and  the  natural  man,  whose  conjugial  love  derives  its  pleasure 
only  from  the  flesh,  cannot  approach  to  heaven  nor  to  any 
angel,  no,  nor  to  any  man  principled  in  this  love,  it  being  the 
foundation  of  all  celestial  and  spiritual  loves  ;  which  may  be 
seen  above,  n.  65 — 67.  That  this  is  the  case,  has  been  confirmed 
to  me  by  experience.  I  have  seen  genii  in  the  spiritual  world, 
who  were  in  a  state  of  preparation  for  hell,  approaching  to  an 
angel  while  he  was  being  entertained  by  his  consort;  and  at  a 
distance,  as  they  approached,  they  became  like  furies,  and  sought 
out  caverns  and  ditches  as  asylums,  into  which  they  cast  them- 
selves. That  wicked  spirits  love  what  is  similar  to  their  affection, 
however  unclean  it  is,  and  hold  in  aversion  the  spirits  of  heaven, 
as  what  is  dissimilar,  because  it  is  pure,  may  be  concluded  from 
what  was  said  in  the  preliminary  memorable  relation,  n.  10. 

72.  The  reason  why  those  who  love  the  truths  of  the  church 
and  practise  its  goods,  come  into  this  love  and  are  capable  of 
remaining  in  it,  is,  because  no  others  are  received  by  the 
Lord  ;  for  these  are  in  conjunction  with  him,  and  thereby  are 
capable  of  being  kept  in  that  love  by  influence  from  him.  The 
two  constituents  of  the  church  and  heaven  in  man  {homo)  are 
the  truth  of  faith  and  the  good  of  life;  the  truth  of  faith  con- 
stitutes the  Lord's  presence,  and  the  good  of  life  according  to 
the  truths  of  faith  constitutes  conjunction  witli  him,  and  thereby 
the  church  and  heaven.  The  reason  why  the  truth  of  faith  con- 
stitutes the  Lord's  presence,  is,  because  it  relates  to  light,  spi- 
ritual light  being  nothing  else ;  and  the  reason  why  the  good  of 
life  constitutes  conjunction,  is,  because  it  relates  to  heat ;  and 
spiritual  heat  is  nothing  but  the  good  of  life,  for  it  is  love ;  and 
the  good  of  life  originates  in  love ;  and  it  is  well  known,  that  all 
light,  even  that  of  winter,  causes  presence,  atid  that  heat  united 
to  light  causes  conjunction;  for  gardens  and  shrubberies  appear 
in  all  degrees  of  light,  but  they  do  not  bear  flowers  and  fruits 
unless  when  heat  joins  itself  to  light.  From  these  considera- 
tions the  conclusion  is  obvious,  that  those  are  not  gifted  by  the 
Lord  with  love  truly  conjugial,  who  merely  know  the  truths  ot 
{lie  church,  but  those  who  know  them  and  practise  their  good. 

73.  VIII.  This  love  was  the  love  of  loves  with  the 
ancients,  who  lived  in  the  golden,  silver,  and  copper 
ages.    That  conjugial  love  was  the  love  of  loves  with  the  most 

65) 


73—75 


CONJUGIAL  LOVE 


ancient  and  tne  ancient  people,  who  lived  in  the  ages  thus 
named,  cannot  be  known  from  historical  records,  because  their 
-writings  are  not  extant ;  and  there  is  no  account  given  of  them 
except  by  writers  in  succeeding  ages,  who  mention  them,  and 
describe  the  purity  and  integrity  of  their  lives,  and  also  the  suc- 
cessive decrease  of  such  purity  and  integrity,  resembling  the 
debasement  of  gold  to  iron  :  but  an  account  of  the  last  or  iron 
age,  which  commenced  from  the  time  of  those  writers,  may  in 
some  measure  be  gathered  from  the  historical  records  of  the  lives 
of  some  of  their  kings,  judges,  and  wise  men,  who  were  called 
sophi,  in  Greece  and  other  countries.  That  this  age  however 
should  not  endure,  as  iron  endures  in  itself,  but  that  it  should 
be  like  iron  mixed  with  clay,  which  do  not  cohere,  is  foretold 
by  Daniel,  chap.  ii.  43.  Now  as  the  golden,  silver,  and  copper 
ages  passed  away  before  the  time  when  writing  came  into  use, 
and  thus  it  is  impossible  on  earth  to  acquire  any  knowledge  con- 
cerning their  marriages,  it  has  pleased  the  Lord  to  unfold  to  me 
such  knowledge  by  a  spiritual  way,  by  conducting  me  to  the 
heavens  inhabited  by  those  most  ancient  people,  that  I  might 
learn  from  their  own  mouths  the  nature  and  quality  of  their 
marriages  during  their  abode  here  on  earth  in  their  several  ages  : 
lor  all,  who  from  the  beginning  of  creation  have  departed  by 
death  out  of  the  natural  world,  are  in  the  spiritual  world,  and  as 
to  their  loves  resemble  what  they  were  when  alive  in  the  natural 
world,  and  continue  such  to  eternity.  As  the  particulars  of  this 
knowledge  are  worthy  to  be  known  and  related,  and  tend  to  con- 
firm the  sanctity  of  marriages,  I  am  desirous  to  make  them 
public  as  they  were  shown  me  in  the  spirit  when  awake,  and 
were  afterwards  recalled  to  my  remembrance  by  an  angel,  and 
thus  described.  And  as  they  are  from  the  spiritual  world,  like 
the  other  accounts  annexed  to  each  chapter,  I  am  desirous  to 
arrange  them  so  as  to  form  six  memorable  relations  according 

to  the  progressions  of  the  several  periods  of  time. 

******* 

74.  These  six  memorable  relations  from  the  spiritual 
world,  concerning  conjugial  love,  discover  the  nature  and  quality 
o,f  that  love  in  the  earliest  times  and  afterwards,  and  also  at  the 
present  clay  ;  whence  it  appears  that  that  love  has  successively 
fallen  away  from  its  sanctity  and  purity,  until  it  became  adul- 
terous ;  but  that  nevertheless  there  is  a  hope  of  its  being  brough 
back  again  to  its  primeval  or  ancient  sanctity." 

75.  The  first  memorable  relation.  On  a  time,  while  1 
was  meditating  on  conjugial  love,  my  mind  was  seized  with  a  de 
aire  of  knowing  what  had  been  the  nature  and  quality  of  that  love 
among  those  who  lived  in  the  golden  age,  and  afterwards  among 
those  who  lived  in  the  following  ages,  which  have  their  names 
lVoiu  silver,  copper,  and  iron :  and  as  I  knew  that  all  who  lived 
well  in  those  ages  are  in  the  heavens,  I  prayed  to  the  Lord  that 

70 


AND  ITS  0 HASTE  DELIGHTS. 


7.1 


I  might  be  allowed  to  converse  with  them  and  he  informed  :  and 
lo !  an  angel  presented  himself  and  said,  "  I  am  sent  by  the 
Lord  to  be  your  guide  and  companion:  I  will  first  lead  and 
atten-d  you  to  those  who  lived  in  the  first  age  or  period  of  time, 
which  is  called  golden  :"  and  he  said,  "  The  way  to  them  is  dif- 
ficult ;  it  lies  through  a  shady  forest,  which  none  can  pass  unless 
he  receive  a  guide  from  the  Lord."  I  was  in  the  spirit,  and 
prepared  myself  for  the  journey  ;  and  we  turned  our  faces  towards 
the  east;  and  as  we  advanced  I  saw  a  mountain,  whose  height 
extended  beyond  the  region  of  the  clouds.  We  passed  a  great 
wilderness,  and  came  to  the  forest  planted  with  various  kinds  of 
trees  and  rendered  shady  by  their  thickness,  of  which  the  angel 
had  advertised  me.  The  forest  was  divided  by  several  narrow 
paths  ;  and  the  angel  said,  that  according  to  the  number  of  those 
paths  are  the  windings  and  intricacies  of  error:  and  that  unless 
his  eyes  were  opened  by  the  Lord,  .so  as  to  see  olives  entwined 
with  vine  tendrils,  and  his  steps  were  directed  from  olive  to  olive, 
the  traveller  would  miss  his  way,  and  fall  into  the  abodes  of 
Tartarus,  which  are  round  about  at  the  sides.  This  forest  is  of 
such  a  nature,  to  the  end  that  the  passage  may  be  guarded  ;  for 
none  but  a  primeval  nation  dwells  upon  that  mountain.  After 
we  had  entered  the  forest,  our  eyes  were  opened,  and  we  saw 
here  and  there  olives  entwined  with  vines,  from  which  hung 
bunches  of  grapes  of  a  blue  or  azure  color,  and  the  olives  were 
ranged  in  continual  wreaths  ;  we  therefore  made  various  circuits 
as  they  presented  themselves  to  our  view  ;  and  at  length  we  saw 
a  grove  of  tall  cedars  and  some  eagles  perched  on  their  branches  ; 
on  seeing  which  the  angel  said,  "  We  are  now  on  the  mountain 
not  far  from  its  summit:"  so  we  went  forward,  and  lo!  behind 
the  grove  was  a  circular  plain,  where  there  were  feeding  he  and 
6he-lambs,  which  were  representative  forms  of  the  state  of  inno- 
cence and  peace  of  the  inhabitants  of  the  mountain.  We  passed 
over  this  plain,  and  lo !  we  saw  tabernacles,  to  the  number  of 
several  thousands  in  front  on  each  side  in  every  direction  as  far 
as  the  eye  could  reach.  And  the  angel  said,  "  We  are  now  in 
the  camp,  where  are  the  armies  of  the  Lord  Jehovah ;  for  so 
they  call  themselves  and  their  habitations.  These  most  ancient 
people,  while  they  were  in  the  world,  dwelt  in  tabernacles  ;  there- 
lore  now  also  they  dwell  in  the  same.  But  let  us  bend  our  way 
to  the  south,  where  the  wiser  of  them  live,  that  we  may  meet 
some  one  to  converse  with."  In  £oin<£  along  I  saw  at  adistanco 
three  boys  and  three  girls  sitting  at  a  door  of  a  certain  tent; 
but  as  we  approached,  the  boys  and  girls  appeared  like  men  and 
women  of  a  middle  stature.  The  angel  then  said,  "  All  the 
inhabitants  of  this  mountain  appear  at  a  distance  like  infants, 
because  they  are  in  a  state  of  innocence ;  and  infancy  is  the 
appearance  of  innocence."  The  men  on  seeing  us  hastened  to- 
wards us  and  said,  "  Whence  are  vou;  and  how  came  you  here 

71 


75 


CONMUGIAL  LOVE 


your  faces  .are  not  like  those  of  our  mountain."  But  the  angel 
in  reply  told  them  how,  by  permission,  we  had  had  access 
through  the  forest,  and  what  was  the  cause  of  our  coming.  On 
Hearing  this,  one  of  the  three  men  invited  and  introduced  us  into 
his  tabernacle.  The  man  was  dressed  in  a  blue  robe  and  a  tunic 
of  white  wool :  and  his  wife  had  on  a  purple  gown,  with  a 
stomacher  under  it  of  fine  linen  wrought  in  needle-work.  And 
as  my  thought  was  influenced  by  a  desire  of  knowing  the  state  of 
marriages  among  the  most  ancient  people,  I  looked  by  turns  on 
the  husband  and  the  wife,  and  observed  as  it  were  a  unity  of 
their  souls  in  their  faces  ;  and  I  said,  "  You  are  one  :"  and  the 
man  answered,  "We  are  one;  her  life  is  in  me,  and  mine  in 
her ;  we  are  two  bodies,  but  one  soul :  the  union  between  us  is 
like  that  of  the  two  viscera  in  the  breast,  which  are  called  the 
heart  and  the  lungs ;  she  is  my  heart  and  I  am  her  lungs ;  but 
as  by  the  heart  we  here  mean  love,  and  by  the  lungs  wisdom,  she 
is  the  love  of  my  wisdom,  and  I  am  the  wisdom  of  her  love ; 
therefore  her  love  from  without  veils  my  wisdom,  and  my  wis- 
dom from  within  enters  into  her  love  :  hence,  as  you  said,  there 
is  an  appearance  of  the  unity  of  our  souls  in  our  faces."  I  then 
asked,  "  If  such  a  union  exists,  is  it  possible  for  you  to  look  at 
any  other  woman  than  your  own  ?"  He  replied,  "  It  is  possible 
but  as  my  wife  is  united  to  my  soul,  we  both  look  together,  and 
in  this  case  nothing  of  lust  can  enter ;  for  while  I  behold  the 
wives  of  others,  I  behold  them  by  my  own  wife,  whom  alone  I 
love:  and  as  my  own  wife  has  a  perception  of  all  my  inclina 
tions,  she,  as  an  intermediate,  directs  my  thoughts  and  removes 
every  thing  discordant,  and  therewith  impresses  cold  and  horroi 
at  every  thing  unchaste ;  therefore  it  is  as  impossible  for  us  tc 
look  unchastely  at  the  wife  of  any  other  of  our  society,  as  it  is  t< 
look  from  the  shades  of  Tartarus  to  the  light  of  our  heaven 
therefore  neither  have  we  any  idea  of  thought,  and  still  less  any 
expression  of  speech,  to  denote  the  allurements  of  libidinous 
love."  He  could  not  pronounce  the  word  whoredom,  because 
the  chastity  of  their  heaven  forbade  it.  Hereupon  my  conduct- 
ing angel  said  to  me,  "You  hear  now  that  the  speech  of  the 
angels  of  this  heaven  is  the  speech  of  wisdom,  because  they  speak 
from  causes."  After  this,  as  I  looked  around,  I  saw  their  taber- 
nacle as  it  were  overlaid  with  gold;  and  I  asked,  "Whence  is 
this?"  lie  replied,  "It  is  in  consequence  of  a  flaming  light, 
which,  like  gold,  glitters,  irradiates,  and  glances  on  the  curtains 
of  our  tabernacle  while  we  are  conversing  about  conjngial  love; 
for  the  heat  from  our  sun,  which  in  its  essence  is  love,  on  such 
occasions  bares  itself,  and  tinges  the  light,  which  in  its  essence  is 
wisdom,  with  its  golden  color;  and  this  happens  because  conjugial 
love  in  its  origin  is  the  sport  of  wisdom  and  love;  for  the  man 
was  born  to  be  wisdom,  and  the  woman  to  be  the  love  of  the 
man's  wisdom :  hence  spring  the  delights  of  that  sport,  in  and 
72 


AND  ITS  CHASTE  DELIGHTS. 


75,  76 


derived  from  conjugial  love  between  us  and  our  wives.  We  have 
seen  clearly  for  thousands  of  years  in  our  heaven,  that  those  de- 
lights, as  to  quantity,  degree,  and  intensity,  are  excellent  and 
eminent  according  to  our  worship  of  the  Lord  Jehovah,  from 
whom  flows  that  heavenly  union  or  marriage,  which  is  the  union 
and  marriage  of  love  and  wisdom."  As  he  said  this,  I  saw  a 
great  light  upon  the  hill  in  the  middle  of  the  tabernacles;  and  I 
inquired,  "Whence  is  that  light?"  And  he  said,  "It  is  from 
the  sanctuary  of  the  tabernacle  of  our  worship."  I  asked  whe- 
ther I  might  approach  it ;  to  which  he  assented.  I  approached 
therefore,  and  saw  the  tabernacle  without  and  within,  answering 
exactly  to  the  description  of  the  tabernacle  which  was  built  for 
the  sons  of  Israel  in  the  wilderness  ;  the  form  of  which  was 
shewed  to  Moses  on  Mount  Sinai,  Exod.  xxv.  40 ;  chap.  xxvi. 
30.  I  then  asked,  "  What  is  within  in  that  sanctuary,  from 
which  so  great  a  light  proceeds?"  He  replied,  "It  is  a  tablet 
with  this  inscription,  The  Covenant  between  Jehovah  and 
the  heavens  :"  he  said  no  more.  And  as  by  this  time  we  were 
ready  to  depart,  I  asked,  "  Did  any  of  you,  during  your  abode 
in  the  natural  world,  live  with  more  than  one  wife  ?  He  replied, 
"I  know  not  one  ;  for  we  could  not  think  of  more.  We  have 
been  told  by  those  who  had  thought  of  more,  that  instantly  the 
heavenly  blessedness  of  their  souls  withdrew  from  their  inmost 
principles  to  the  extreme  parts  of  their  bodies,  even  to  the  nails, 
and  together  therewith  the  honorable  badges  of  manhood  ;  when 
this  was  perceived  they  were  banished  the  land."  On  saying 
this,  the  man  ran  to  his  tabernacle,  and  returned  with  a  pome- 
granate, in  which  there  was  abundance  of  seeds  of  gold  :  and  he 

fave  it  me,  and  I  brought  it  away  with  me,  as  a  sign  that  we 
ad  been  with  those  who  had  lived  in  the  golden  age.  And  then, 
after  a  salutation  of  peace,  we  took  our  leave,  and  returned 
home. 

76.  The  second  memorable  relation.  The  next  day  the 
same  angel  came  to  me,  and  said,  "  Do  you  wish  me  to  lead 
and  attend  you  to  the  people  who  lived  in  the  silver  age  or 
period,  that  we  may  hear  from  them  concerning  the  marriages 
of  their  time  ?"  And  he  added,  "  Access  to  these  also  can 
only  be  obtained  by  the  Lord's  favor  and  protection."  I  was  in 
the  spirit  as  before,  and  accompanied  my  conductor.  We  first 
came  to  a  hill  on  the  confines  between  the  east  and  the  south; 
and  while  we  were  ascending  it,  he  shewed  me  a  great  extent  of 
country:  we  saw  at  a  distance  an  eminence  like  a  mountain,  be- 
tween which  and  the  hill  on  which  we  stood  was  a  valley,  and 
behind  the  valley  a  plain,  and  from  the  plain  a  rising  ground  of 
easy  ascent.  We  descended  the  hill  intending  to  pass  through 
the  valley,  and  we  saw  here  and  there  on  each  side  pieces  of 
wood  and  stone,  carved  into  the  figures  of  men,  and  of  various 
oeasts,  birds,  and  fishes  ;  and  I  asked  the  angel  what  they  meant., 

73 


76 


CONJCGIAL  LOVE 


and  whether  they  were  idols  ?  He  replied,  '  By  no  means  :  they 
are  representative  forms  of  various  moral  virtues  and  spiritual 
truths.  The  people  of  that  age  were  acquainted  with  the  science 
of  correspondences  ;  and  as  every  man,  beast,  bird,  and  fish,  cor- 
responds to  some  quality,  therefore  each  particular  carved  figure 
represents  partially  some  virtue  or  truth,  and  several  together 
represent  virtue  itself,  or  truth,  in  a  common  extended  form. 
These  are  what  in  Egypt  were  called  hieroglyphics.  We  pro- 
ceeded through  the  valley,  and  as  we  entered  the  plain,  lo !  we 
saw  horses  and  chariots  ;  horses  variously  harnessed  and  capa- 
risoned, and  chariots  of  different  forms ;  some  carved  in  the 
shape  of  eagles,  some  like  whales,  and  some  like  stags  with  horns, 
and  like  unicorns  ;  and  likewise  beyond  them  some  carts,  and 
stables  round  about  at  the  sides ;  and  as  we  approached,  both 
horses  and  chariots  disappeared,  and  instead  thereof  we  saw  men 
(homines),  in  pairs,  walking,  talking,  and  reasoning.  And  the 
angel  said  to  me,  "The  different  species  of  horses,  chariots,  and 
stables,  seen  at  a  distance,  are  appearances  of  the  rational  intel- 
ligence of  the  men  of  that  period ;  for  a  horse,  by  correspondence, 
signifies  the  understanding  of  truth,  a  chariot,  its  doctrine,  and 
stables,  instructions :  you  know  that  in  this  world  all  things 
appear  according  to  correspondences."  But  we  passed  by  these 
things,  and  ascended  by  a  long  acclivity,  and  at  length  saw  a 
city,  which  we  entered;  and  in  walking  through  the  streets  and 
places  of  public  resort,  we  viewed  the  houses:  they  were  so 
many  palaces  built  of  marble,  having  steps  of  alabaster  in  front, 
and  at  the  sides  of  the  steps  pillars  of  jasper :  we  saw  also  tem- 
ples of  precious  stone  of  a  sapphire  and  lazure  color.  And  the 
angel  said  to  me,  "Their  houses  are  of  stone,  because  stones 
signify  natural  truths,  and  precious  stones  spiritual  truths;  and 
all  those  who  lived  in  the  silver  age  had  intelligence  grounded 
in  spiritual  truths,  and  thence  in  natural  truths  :  silver  also  has 
a  similar  signification."  In  taking  a  view  of  the  city,  we  saw 
here  and  there  consorts  in  pairs:  and  as  they  were  husbands  and 
wives,  we  expected  that  some  of  them  would  invite  us  to  their 
houses;  and  while  we  were  in  this  expectation,  as  we  were  pass- 
ing by,  we  were  invited  by  two  into  their  house,  and  we  as- 
cended the  steps  and  entered  ;  and  the  angel,  taking  upon  him 
the  part  of  speaker,  explained  to  them  the  occasion  of  our  com- 
ing to  this  heaven  ;  informing  them  that  it  was  for  the  sake  of 
instruction  concerning  marriages  among  the  ancients,  "of  whom," 
says  he,  "  you  in  this  heaven  are  a  part."  They  said,  "  We 
were  from  a  people  in  Asia;  and  the  chief  pursuit  of  our  age 
was  the  truths  whereby  we  had  intelligence.  This  was  the  occu- 
pation of  our  souls  and  minds;  but  our  bodily  senses  wero 
engaged  in  representations  of  truths  in  form  ;  and  the  science 
of  correspondences  conjoined  the  sensual  things  of  our  bodies 
with  the  perceptions  of  our  minds,  and  procured  us  intelligence." 
74 


AND  ITS  CHASTE  DKLIGHfS. 


76 


On  hearing  this,  the  angel  asked  them  to  give  some  account  of 
their  marriages  :  and  the  husband  said,  "  There  is  a  corre- 
spondence between  spiritual  marriage,  which  is  that  of  truth  with 
good,  and  natural  marriage,  which  is  that  of  a  man  with  one 
wife ;  and  as  we  have  studied  correspondences,  we  have  seen 
that  the  church,  with  its  truths  and  goods,  cannot  at  all  exist 
but  with  those  who  live  in  love  truly  conjugial  with  one  wife  : 
for  the  marriage  of  good  and  truth  constitutes  the  church  with 
man:  therefore  all  we  in  this  heaven  say,  that  the  husband  is 
truth,  and  the  wife  the  good  thereof;  and  that  good  cannot  love 
any  truth  but  its  own,  neither  can  truth  in  return  love  any  good 
but  its  own  :  if  any  other  were  loved,  internal  marriage,  which 
constitutes  the  church,  would  perish,  and  there  would  remain 
only  external  marriage,  to  which  idolatry,  and  not  the  church, 
corresponds;  therefore  marriage  with  one  wife  we  call  sacri- 
mony  ;  but  if  it  should  have  place  with  more  than  one  among  us, 
we  should  call  it  sacrilege."  As  he  said  this,  we  were  intro- 
duced into  an  ante-chamber,  where  there  were  several  devices  on 
the  walls,  and  little  images  as  it  were  of  molten  silver ;  and  I 
inquired,  '"What  are  these?"  They  said,  "They  are  pictures 
and  forms  representative  of  several  qualities,  characters,  and  de- 
lights, relating  to  conjugial  love.  These  represent  unity  of  souls, 
these  conjunction  of  minds,  these  harmony  of  bosoms,  these  the 
delights  thence  arising."  While  we  were  viewing  these  things, 
we  saw  as  it  were  a  rainbow  on  the  wall,  consisting  of  three 
colors,  purple  (or  red),  blue  and  white ;  and  we  observed  how 
the  purple  passed  the  blue,  and  tinged  the  white  with  an  azure 
color,  and  that  the  latter  color  flowed  back  through  the  blue  into 
the  purple,  and  elevated  the  purple  into  a  kind  of  flaming  lustre  : 
and  the  husband  said  to  me,  "Do  you  understand  all  this?"  I 
replied,  "Instruct  me  :"  and  he  said,  "The  purple  color,  from 
its  correspondence,  signifies  the  conjugial  love  of  the  wife,  the 
white  the  intelligence  of  the  husband,  the  blue  the  beginning1  of 
conjugial  love  in  the  husband's  perception  from  the  wife,  and  the 
azure,  with  which  the  white  was  tinged,  signifies  conjugial  love  in 
this  case  in  the  husband  ;  and  this  latter  color  flowing  back 
through  the  blue  into  the  purple,  and  elevating  the  purple  into  a 
kind  of  flaming  lustre,  signifies  the  conjugial  love  of  the  husband 
flowing  back  to  the  wife.  Such  things  are  represented  on  these 
walls,  while  from  meditating  on  conjugial  love,  its  mutual,  suc- 
cessive, and  simultaneous  union,  we  view  with  eager  attention 
the  rainbows  which  are  there  painted."  Hereupon  I  observed, 
"These  things  are  more  than  mystical  at  this  day ;  for  they  are 
appearances  representative  of  the  arcana  of  the  conjugial  love  of 
one  man  with  one  wife."  He  replied,  "  They  are  so  ;  yet  to  us 
in  our  heaven  they  are  not  arcana,  and  consequently  neither  are 
they  mystical."  As  he  said  this,  there  appeared  at  a  distance  a 
chariot  drawn  by  small  white  horses  ;  on  seeing  which  the  angel 

75 


76,  77 


CONJUGIAL  LOVE 


said,  "  That  chariot  is  a  sign  for  us  to  take  our  leave  ;"  and  then, 
as  we  were  descending  the  steps,  our  host  gave  us  a  bunch  of 
white  grapes  hanging  to  the  vine  leaves:  and  lo !  the  leaves  be- 
came silver ;  and  we  brought  them  down  with  us  for  a  sign  that 
we  had  conversed  with  the  people  of  the  silver  age. 

77.  The  third  memorable  relation.  The  next  day,  my 
conducting -and  attendant  angel  came  to  me  and  said,  "Make 
ready,  and  let  us  go  to  the  heavenly  inhabitants  in  the  west,  who 
are  from  the  men  that  lived  in  the  third  period,  or  it:  the  copper 
age.  Their  dwellings  are  from  the  south  by  the  west  towards 
the  north  ;  but  they  do  not  reach  into  the  north."  Having 
made  myself  ready,  I  attended  him,  and  we  entered  their  heaven 
on  the  southern  quarter.  There  was  a  magnificent  grove  of 
palm  trees  and  laurels.  We  passed  through  this,  and  im- 
mediately on  the  confines  of  the  west  we  saw  giants,  double  the 
size  of  ordinary  men.  They  asked  us,  "  Who  let  you  in  through 
the  grove?"  The  angel  said,  "  The  God  of  heaven."  They 
replied,  "  We  are  guards  to  the  ancient  western  heaven ;  but 
pass  on."  We  passed  on,  and  from  a  rising  ground  we  saw  a 
mountain  rising  to  the  clouds,  and  between  us  and  the  mountain 
a  number  of  villages,  with  gardens,  groves,  and  plains  inter- 
mixed. We  passed  through  the  villages  and  came  to  the  moun- 
tain, which  we  ascended  ;  and  lo  !  its  summit  was  not  a  point 
but  a  plain,  on  which  was  a  spacious  and  extensive  city.  All 
the  houses  of  the  city  were  built  of  the  wood  of  the  pine-tree, 
and  their  roofs  consisted  of  joists  or  rafters  ;  and  I  asked,  "  Why 
are  the  houses  here  built  of  wood  ?"  The  angel  replied,  "  Because 
wood  signifies  natural  good ;  and  the  men  of  the  third  age  of 
the  earth  were  principled  in  this  good ;  and  as  copper  also 
signifies  natural  good,  therefore  the  age  in  which  they  lived 
the  ancients  named  from  copper.  Here  are  also  sacred  build- 
ings'constructed  of  the  wood  of  the  olive,  and  in  the  middle 
of  them  is  the  sanctuary,  where  is  deposited  in  an  ark  the 
Word  that  was  given  to  the  inhabitants  of  Asia  before  the 
Israelitish  Word ;  the  historical  books  of  which  are  called  the 
Wars  of  Jehovah,  and  the  prophetic  books,  Enunciations  ; 
both  mentioned  by  Moses,  Numb.  xxi.  verses  11,  15,  and  27 — 30. 
This  Word  at  this  day  is  lost  in  the  kingdoms  of  Asia,  and  is 
only  preserved  in  Great  Tartary."  Then  the  angel  led  me  to  one 
of  the  sacred  buildings,  which  we  looked  into,  and  saw  in  the 
middle  of  it  the  sanctuary,  the  whole  in  the  brightest  light;  and 
the  angel  said,  "This  light  is  from  that  ancient  Asiatic  Word : 
for  all  divine  truth  in  the  heavens  gives  forth  light."  As  we 
were  leaving  the  sacred  building,  we  were  informed  that  it  had 
been  reported  in  the  city  that  two  strangers  had  arrived  there; 
and  that  they  were  to  he  examined  as  to  whence  they  came,  and 
what  was  their  business  ;  and  immediately  one  of  the  public 
officers  came  running  towards  us,  and  took  us  for  examination 
76 


AND  ITS  CHASTE  DELIGHTS. 


77 


before  the  judges:  and  on  being  asked  whence  we  came,  and 
what  was  our  business,  we  replied,  "  We  have  passed  the  grove 
of  palm-trees,  and  also  the  abodes  of  the  giants,  the  guards  i>t" 
your  heaven,  and  afterwards  the  region  of  villages  ;  from  which 
circumstances  you  may  conclude,  that  we  have  not  come  here 
of  ourselves,  but  by  direction  of  the  God  of  heaven.  The 
business  on  which  we  are  come  is,  to  be  instructed  concerning 
your  marriages,  whether  they  are  monogamical  or  polygamical." 
and  they  said,  "  What  are  polygamical  marriages  ?  Are  not  they 
adulterous  ?"  And  immediately  the  bench  of  judges  deputed  an 
intelligent  person  to  instruct  us  in  his  own  house  on  this  point : 
and  when  we  were  come  to  his  house,  he  set  his  wife  by  his  side, 
and  spoke  as  follows  :  "  We  are  in  possession  of  precepts  con- 
cerning marriages,  which  have  been  handed  down  to  us  from  the 
primeval  or  most  ancient  people,  who  were  principled  m  love 
truly  conjugial,  and  thereby  excelled  all  others  in  the  virtue  and 
potency  of  that  love  while  they  were  in  the  world,  and  who  are 
now  in  a  most  blessed  state  in  their  heaven,  which  is  in  the  east. 
We  are  their  posterity,  and  they,  as  fathers,  have  given  us,  their 
sons,  rules  of  life,  among  which  is  the  following  concerning 
marriages :  '  Sons,  if  you  are  desirous  to  love  God  and  your 
neighbour,  and  to  become  wise  and  happy  to  eternity,  we  counsel 
you  to  live  married  to  one  wife  ;  if  you  depart  from  this  pre- 
cept, all  heavenly  love  will  depart,  from  you,  and  therewith 
internal  wisdom ;  and  you  will  be  banished.'  This  precept  of  our 
Fathers  we  have  obeyed  as  sons,  and  have  perceived  its  truth, 
which  is,  that  so  far  as  any  one  loves  his  conjugial  partner  alone, 
so  far  he  becomes  celestial  and  internal,  and  that  so  far  as  any 
one  does  not  love  his  married  partner  alone,  so  far  he  becomes 
natural  and  external ;  and  in  this  case  he  loves  only  himself  and 
the  images  of  his  own  mind,  and  is  doating  and  foolish.  From 
these  considerations,  all  of  us  in  this  heaven  live  married  to  one 
wife  ;  and  this  being  the  case,  all  the  borders  of  our  heaven  are 
guarded  against  polygamists,  adulterers,  and  whoremongers;  if 
polygamists  invade  us,  they  are  cast  out  into  the  darkness  of  the 
north;  if  adulterers,  they  are  cast  out  into  tires  of  the  west; 
and  if  whoremongers,  they  are  cast  out  into  the  delusive  lights 
of  the  south."  On  hearing  this,  I  asked,  "  What  he  meant  by 
the  darkness  of  the  north,-  the  tires  of  the  west,  and  the  delusive 
lights  of  the  south  V  He  answered,  "The  darkness  of  the  north 
is  dulness  of  mind  and  ignorance  of  truths  ;  the  fires  of  the  west, 
are  the  loves  of  evil ;  and  the  delusive  lights  of  the  south  are  the 
falsifications  of  truth,  which  are  spiritual  whoredoms."  After 
this,  he  said,  "  Follow  me  to  our  repository  of  curiosities :"  so 
we  followed  him,  and  he  shewed  us  the  writings  of  the  most 
ancient  people,  which  were  on  the  tables  of  wood  and  stone,  and 
afterwards  on  smooth  blocks  of  wood  ;  the  writings  of  the  second 
age  were  on  sheets  of  parchment ;  of  these  he  brought  me  a 

77 


77,  78 


CONJUGIAL  LOVE 


sheet,  on  which  were  copied  the  rules  of  the  people  of  the  first, 
Age  from  their  tahles  of  stone,  among  which  also  was  the  precept 
concerning  marriages.  Having  seen  these  and  other  ancient 
curiosities,  the  angel  said,  "It  is  now  time  for  us  to  take  our 
leave;  and  immediately  our  host  went  into  the  garden,  and 
plucked  some  twigs  oft'  a  tree,  and  bound  them  into  a  little 
bunch,  and  gave  them  to  us,  saying,  "These  twigs  are  from  a 
tree,  which  is  native  of  or  peculiar  to  our  heaven,  and  whose 
juice  has  a  balsamic  fragrance."  We  brought  the  bunch  down 
with  us,  and  descended  by  the  eastern  way,  which  wa9  not 
guarded  ;  and  lo !  the  twigs  were  changed  into  shining  brass, 
and  the  upper  ends  of  them  into  gold,  as  a  sign  that  we  had  been 
with  the  people  of  the  third  age,  which  is  named  from  copper 
or  brass. 

78.  The  fourth  memorable  relation.  After  two  days  the 
angel  again  addressed  me,  saying,  "  Let  us  complete  the  period  of 
the  ages  ;  the  last  still  remains,  which  is  named  from  iron.  The 
people  of  this  age  dwell  in  the  north  on  the  side  of  the  west,  in  the 
inner  parts  or  breadth-ways :  they  are  all  from  the  old  inhabitants 
of  Asia,  who  were  in  possession  of  the  ancient  Word,  and  thence 
derived  their  worship  ;  consequently  they  were  before  the  time 
of  our  Lord's  coming  into  the  world.  This  is  evident  from  the 
writings  of  the  ancients,  in  which  those  times  are  so  named. 
These  same  periods  are  meant  by  the  statue  seen  by  Nebuchad- 
nezzar, whose  head  was  of  gold,  the  breast  and  arms  of  silver, 
the  belly  and  thighs  of  brass,  the  legs  of  iron,  and  the  feet  of 
iron  and  of  clay,  Dan.  ii.  32,  33."  These  particulars  the  angel 
related  to  me  in  the  way,  which  was  contracted  and  anticipated 
by  changes  of  state  induced  in  our  minds  according  to  the  genius 
or  disposition  of  the  inhabitants  whom  we  passed  ;  for  spaces  and 
consequent  distances  in  the  spiritual  world  are  appearances 
according  to  the  state  of  their  minds.  When  we  raised  our 
oyes,  lo !  we  were  in  a  forest  consisting  of  beeches,  chestnut- 
trees  and  oaks  ;  and  on  looking  around  us,  there  appeared  bears 
to  the  left,  and  leopards  to  the  right :  and  when  1  wondered  at 
this,  the  angel  said,  "  They  are  neither  bears  nor  leopards,  but 
men,  who  guard  these  inhabitants  of  the  north  ;  by  their  nostrils 
they  have  a  scent  of  the  sphere  of  life  of  those  who  pass  by,  and 
they  rush  violently  on  all  who  are  spiritual,  because  the  inhabi- 
tants are  natural.  Those  who  only  read  the  Word,  and  imbibe 
thence  nothing  of  doctrine,  appear  at  a  distance  like  bears  ;  and 
those  who  confirm  false  principles  thence  derived,  appear  like 
leopards."  On  seeing  us,  they  turned  away,  and  we  proceeded. 
Beyond  the  forest  there  appeared  thickets,  and  afterwards  fields 
of  grass  divided  into  areas,  bordered  with  box :  this  was  suc- 
ceeded by  a  declivity  which  led  to  a  valley,  whereiD  were  several 
cities.  We  passed  some  of  them,  and  entered  into  one  of  a 
considerable  size  :  its  streets  were  irregular,  and  so  were  the 
78 


AMD  ITS  CHASTE  DELIGHTS. 


78 


houses,  which  were  built  of  brick,  with  beams  between,  and 
plastered.  In  the  places  of  public  resort  were  consecrated  build- 
ings of  hewn  lime-stone  ;  the  under-structure  of  which  was  below 
the  ground,  and  the  super-structure  above.  We  went  down  into 
one  of  them  by  three  steps,  and  saw  on  the  walls  idols  of  various 
forms,  and  a  crowd  on  their  knees  paying  adoration  to  them  :  in 
the  middle  of  the  building  was  a  company,  above  whom  might 
be  seen  the  head  of  the  tutelary  god  of  that  city.  As  we  went 
out,  the  angel  said  to  me,  "Those  idols,  with  the  ancients  who 
lived  in  the  silver  age,  as  above  described,  were  images  represen- 
tative of  spiritual  truths  .and  moral  virtues  ;  and  when  the  science 
of  correspondence  was  forgotten  and  extinct,  they  first  became 
objects  or  worship,  and  afterwards  were  adored  as  deities  :  hence 
came  idolatry."  When  we  were  come  out  of  the  consecrated 
building,  we  made  our  observations  on  the  men  and  their  dress. 
Their  faces  were  like  steel,  of  a  grayish  color,  and  they  were 
dressed  like  comedians,  with  napkins  about  their  loins  hanging 
from  a  tunic  buttoned  close  at  the  breast;  and  on  their  heads 
they  wore  curled  caps  like  sailors.  But  the  angel  said,  "  Enough 
of  this ;  let  us  seek  some  instruction  concerning  the  marriages 
of  the  people  of  this  age."  We  then  entered  into  the  house  of 
one  of  the  grandees,  who  wore  on  his  head  a  high  cap.  He 
received  us  kindly,  and  said,  "Come  in  and  let  us  converse 
together."  We  entered  into  the  vestibule,  and  there  seated 
ourselves;  and  I  asked  him  about  the  marriages  of  his  city  and 
country.  He  said,  ''We  do  not  here  live  with  one  wife,  but 
some  with  two  or  three,  and  some  with  more,  because  we  are 
delighted  with  variety,  obedience,  and  honor,  as  marks  of  dignity ; 
and  these  we  receive  from  our  wives  according  to  their  number. 
With  one  wife  there  would  be  no  delight  arising  from  variety ; 
but  disgust  from  sameness  :  neither  would  there  be  any  flattering 
courteousness  arising  from  obedience,  but.  a  troublesome  dis- 
quietude from  equality  ;  neither  would  there  be  any  satisfaction 
arising  from  dominion  and  the  honor  thence  derived,  but  vexa- 
tion from  wrangling  about  superiority.  And  what  is  a  woman  ? 
Is  she  not  born  subject  to  man's  will;  to  serve,  and  not  to 
domineer?  Wherefore  in  this  place  every  husband  in  his  own 
house  enjoys  as  it  were  royal  dignity  ;  and  as  this  is  suited  to 
our  love,  it.  constitutes  also  the  blessedness  of  our  life."  But  I 
asked,  "In  such  case,  what  becomes  of  conjugial  love,  which 
from  two  souls  makes  one,  and  joins  minds  together,  and  renders 
a  man  {homo)  blessed  ?  This  love  cannot  be  divided  ;  for  if  it  be 
it  becomes  a  heat  which  effervesces  and  passes  away."  To  this 
he  replied,  "I  do  not  understand  what  you  say;  what  else 
rcndeis  a  man  {homo)  blessed,  but  the  emulation  of  wives 
contending  for  the  honor  of  the  first  place  in  the  husband's 
favor?"  As  he  said  this,  a  man  entered  into  the  women's 
apartment  and  opened  the  two  doors ;  whence  there  issued  a 

79 


78,  79 


CONJUGIAL  LOVE 


libidlnoiis  effluvium,  which  had  a  stench  like  mire;  this  arose 
from  polvgamical  love,  which  is  connubial,  and  at  the  same 
time  adulterous ;  so  I  rose  and  shut  the  doors.  Afterwards  1 
said,  "How  can  yon  subsist  upon  this  earth,  when  you  are  void 
of  any  love  truly  conjugial,  and  also  when  you  worship  idols?" 
He  replied,  "As  to  connubial  love,  we  are  so  jealous  of  oui 
wives,  that  we  do  not  suffer  any  one  to  enter  further  within  our 
houses  than  the  vestibule ;  and  where  there  is  jealousy,  there 
must  also  be  love.  In  respect  to  idols,  we  do  not  worship  them  ; 
but  we  are  not  able  to  think  of  the  God  of  the  universe,  except 
by  means  of  such  forms  presented  to  our  eyes ;  for  we  cannot 
elevate  our  thoughts  above  the  sensual' things  of  the  body,  nor 
think  of  God  above  the  objects  of  bodily  vision."  I  then  asked 
him  again,  "Are  not  your  idols  of  different  forms?  How  then 
can  they  excite  the  idea  of  one  God?"  He  replied,  "This  is  a 
mystery  to  us ;  somewhat  of  the  worship  of  God  lies  concealed 
in  each  form."  I  then  said,  "  Tou  are  merely  sensual  corporeal 
spirits;  you  have  neither  the  love  of  God  nor  the  love  of  a 
married  partner  grounded  in  any  spiritual  principle  ;  and  these 
loves  together  form  a  man  (homo),  and  from  sensual  make  him 
celestial."  As  I  said  this,  there  appeared  through  the  gate  as  it 
were  lightning:  and  on  my  asking  what  it  meant,  he  said, 
"  Such  lightning  is  a  sign  to  us  that  there  will  come  the  ancient 
one  from  the  east,  who  teaches  us  concerning  God,  that  He  is 
one,  the  alone  omnipotent,  who  is  the  first  and  the  last;  he  also 
admonishes  us  not  to  worship  idols,  but  only  to  look  at  them  as 
images  representative  of  the  virtues  proceeding  from  the  one 
God,  which  also  together  form  his  worship.  This  ancient  one  is 
our  angel,  whom  we  revere  and  obey.  He  comes  to  us,  and 
raises  us,  when  we  are  falling  into  obscure  worship  of  God  from 
mere  fancies  respecting  images."  On  hearing  this,  we  left  the 
house  and  went  out  of  the  city;  and  in  the  way,  from  what  we 
had  seen  in  the  heavens,  we  drew  some  conclusions  respecting 
the  circuit  and  the  progression  of  conjugial  love;  of  the  circuit 
that  it  had  passed  from  the  east  to  the  south,  from  the  south  to 
the  west,  and  from  the  west  to  the  north ;  and  of  the  progression, 
that  it  had  decreased  according  to  its  circulation,  namely,  that 
in  the  east  it  was  celestial,  in  the  south  spiritual,  in  the  west 
natural,  and  in  the  north  sensual ;  and  also  that  it  had  decreased 
in  a  similar  degree  with  the  love  and  the  worship  of  God  :  from 
which  considerations  we  further  concluded,  that  this  love  in  the 
first  age  was  like  gold,  in  the  second  like  silver,  in  the  third  like 
brass,  and  in  the  fourth  like  iron,  and  that  at  length  it  ceased. 
On  this  occasion  the  angel,  my  guide  and  companion,  said, 
"  Nevertheless  I  entertain  a  hope  that  this  love  will  be  revived 
by  the  God  of  heaven,  who  is  the  Lord,  because  it  is  capable  ot 
being  so  revived." 

79.  The  fifth  memorable  relation.    The  angel  that  had 
80 


Als'D  ITS  CHASTE  DELIGHTS. 


79 


been  my  guide  and  companion  to  the  ancients  who  had  lived  in 
the  four  ages,  the  golden,  the  silver,  the  copper,  and  the  iron, 
again  presented  himself  to  me,  and  said,  "Are  you  desirous  of 
seeing  the  age  which  succeeded  those  ancient  ones,  and  to  know 
what  its  quality  formerly  was,  and  still  is  ?  Follow  me,  and  3-011 
shall  see.  They  are  those  concerning  whom  Daniel  thus  pro- 
phesied :  '  A  kingdom  shall  arise  after  those  four  in  which  iron 
shall  be  mixed  with  miry  clay :  they  shall  mingle  themselves  to- 
gether by  the  seed  of  man  :  but  they  shall  not  cohere  one  with  the 
other,  as  iron  is  not  mixed  with  clay,  Dan.  ii.  41 — iS :'  "  and  lie 
said,  "  By  the  seed  of  man,  whereby  iron  shall  be  mixed  with 
clay,  and  still  they  shall  not  cohere,  is  meant  the  truth  of  the 
Word  falsified."  After  he  had  said  this,  I  followed  him,  and  in 
the  way,  he  related  to  me  these  particulars.  "  They  dwell  in  the 
borders  between  the  south  and  the  west,  but  at  a  great  distance 
beyond  those  who  lived  in  the  four  former  ages,  and  also  at  a 
greater  depth."  We  then  proceeded  through  the  south  to  the 
region  bordering  on  the  west,  and  passed  though  a  formidable 
forest ;  for  in  it  there  were  lakes,  out  of  which  crocodiles  raised 
their  heads,  and  opened  at  us  their  wide  jaws  beset  with  teeth ; 
and  between  the  lakes  were  terrible  dogs,  some  of  which  were 
three-headed  like  Cerberus,  some  two-headed,  all  looking  at  us 
as  we  passed  with  a  horrible  hungry  snarl  and  fierce  eyes.  We 
entered  the  western  tract  of  this  region,  and  saw  dragons  and 
leopards,  such  as  are  described  in  the  Revelation,  chap.  xii.  3  ; 
chap.  xiii.  2.  Then  the  angel  said  to  me,  "All  these  wild  beasts 
which  you  have  seen,  are  not  wild  beasts  but  correspondences, 
and  thereby  representative  forms  of  the  lusts  of  the  inhabitants 
whom  we  shall  visit.  The  lusts  themselves  are  represented  by 
those  horrible  dogs;  their  deceit  and  cunning  by  crocodiles  ;  their 
falsities  and  depraved  inclinations  to  the  things  which  relate 
to  worship,  by  dragons  and  leopards  :  nevertheless  the  inhabi- 
tants represented  do  not  live  close  behind  the  forest,  but  behind 
a  great  wilderness  which  lies  intermediate,  that  they  may  be 
fully  withheld  and  separated  from  the  inhabitants  of  the  fore- 
going ages,  being  of  an  entirely  different  genius  and  quality 
from  them  :  they  have  indeed  heads  above  their  breasts,  and 
breasts  above  their  loins,  and  loins  above  their  feet,  like  the 
primeval  men  ;  but  in  their  heads  there  is  not  any  thing  of  gold, 
nor  in  their  breasts  any  thing  of  silver,  nor  in  their  loins  any 
thing  of  brass,  no,  nor  in  their  feet  any  thing  of  pure  iron  ; 
but  in  their  heads  is  iron  mixed  with  clay,  in  their  breasts  is 
each  mixed  with  brass,  in  their  loins  is  also  each  mixed  with 
silver,  and  in  their  feet  is  each  mixed  with  gold  :  by  this  inver- 
sion they  are  changed  from  men  (homines)  into  graven  images  of 
men,  in  which  inwardly  nothing  coheres  ;  for  what  was  highest, 
is  made  lowest,  thus  what  was  the  head  is  become  the  heel,  and 

«  81 


79 


CONJUGIAL  LOVE 


vice  versa.  They  appear  to  us  from  heaven  like  stage-players, 
who  lie  upon  their  elbows  with  the  body  inverted,  and  put 
themselves  in  a  walking  motion  ;  or  like  beasts,  which  lie  on 
their  backs,  and  lift  the  feet  upwards,  and  from  the  head,  which 
they  plunge  in  the  earth,  look  towards  heaven."  We  passed 
through  the  forest,  and  entered  the  wilderness,  which  was  not 
less  terrible  :  it  consisted  of  heaps  of  stones,  and  ditches  between 
them,  out  of  which  crept  hydras  and  vipers,  and  there  flew  forth 
venomous  flying  serpents.  This  whole  wilderness  was  on  a  con- 
tinual declivity:  we  descended  by  a  long  steep  descent,  and  at 
length  came  into  the  valley  inhabited  by  the  people  of  that 
region  and  a°re.  There  were  here  and  there  cottages,  which 
appeared  at  length  to  meet,  and  to  be  joined  together  in  the 
form  of  a  city  :  this  we  entered,  and  lo !  the  houses  were  built 
of  the  scorched  branches  of  trees,  cemented  together  with  mud, 
and  covered  with  black  slates.  The  streets  were  irregular ;  all  of 
them  at  the  entrance  narrow,  but  wider  as  they  extended,  and  at 
the  end  spacious,  where  there  were  places  of  public  resort :  hence 
there  were  as  man)'  places  of  public  resort  as  there  were  streets. 
As  we  entered  the  city,  it  became  dark,  because  the  sky  did  not 
appear ;  we  therefore  looked  up  and  light  was  given  us,  and  we 
saw :  and  then  I  asked  those  we  met,  "  Are  you  able  to  see, 
because  the  sky  does  not  appear  above  yon  ?"  They  replied, 
"  What  a  question  is  this !  we  see  clearly  ;  we  walk  in  full  light." 
On  hearing  this,  the  angel  said  to  me,  "  Darkness  to  them  is 
light,  and  light  darkness,  as  is  the  case  with  birds  of  night;  for 
they  look  downwards  and  not  upwards."  We  entered  into  some 
of  the  cottages,  and  saw  in  each  a  man  with  his  woman,  and  we 
asked  them,  "  Do  all  live  here  in  their  respective  houses  with  one 
wife  only!"  And  they  replied  with  a  hissing,  ''What  do  you 
mean  by  one  wife  only?  Why  do  not  you  ask,  whether  we  live 
with  one  harlot?  What  is  a  wife  but  a  harlot?  By  our  laws 
it  is  not  allowable  to  commit  fornication  with  more  than  one 
woman  ;  but  still  we  do  not  hold  it  dishonorable  or  unbecoming 
to  do  so  with  more;  yet  out  of  our  own  houses  we  glory  in  this 
one  among  another:  thus  we  rejoice  in  the  license  we  take,  and 
the  pleasure  attending  it,  more  than  polygamists.  Why  is  a 
plurality  of  wives  denied  us,  when  yet  it  has  been  granted,  and 
at  this  day  is  granted  in  the  whole  world  about  us?  What  is 
life  with  one  woman  only,  but  captivity  and  imprisonment!  We. 
however  in  this  place  have  broken  the  bolt  of  this  prison,  and 
have  rescued  ourselves  from  slavery,  and  made  ourselves  free  ; 
and  who  is  angry  with  a  prisoner  for,  asserting  his  freedom  when 
it.  is  in  his  power?"  to  this  we  replied,  "You  speak,  friend,  as 
if  without  any  sense  of  religion.  What  rational  person  does  not 
know  that  adulteries  are  profane  and  infernal,  and  that  marriages 
are  holy  and  heavenly.  Do  not  adulteries  take  place  with  devils 
82 


AND  ITS  CHASTE  DELIGHTS. 


79 


in  hell,  and  marriages  with  angels  in  heaven  ?  Did  you  never 
read  the  sixth*  commandment  of  the  decalogue  ?  and  in  Paul, 
that  adulterers  can  by  no  means  enter  heaven  ?"  Hereupon  our 
host  laughed  heartily,  and  regarded  me  as  a  simpleton,  and 
almost  as  out  of  my  senses.  But  just  then  there  came  running 
a  messenger  from  the  chief  of  the  city,  and  said,  "  Bring  the 
two  strangers  into  the  town-hall ;  and  if  they  refuse  to  come, 
drag  them  there  :  we  have  seen  them  in  a  shade  of  light ;  they 
have  entered  privately  ;  they  are  spies."  Hereupon  the  angel 
said  to  me,  "  The  reason  why  we  were  seen  in  a  shade,  is,  be- 
cause the  light  of  heaven  in  which  we  have  been,  is  to  them  a 
shade,  and  the  shade  of  hell  is  to  them  light;  and  this  is  because 
they  regard  nothing  as  sin,  not  even  adulter}' :  hence  they  see 
what  is  false  altogether  as  what  is  true  ;  and  what  is  false  is  lucid 
in  hell  before  satans,  and  what  is  true  darkens  their  eyes  like  the 
shade  of  night."  We  said  to  the  messenger,  "We  will  not  be 
pressed,  still  less  will  we  be  dragged  into  the  town-hall ;  but  we 
will  go  with  you  of  our  own  accord."  So  we  went:  and  lo! 
there  was  a  great  crowd  assembled,  out  of  which  came  some 
lawyers,  and  whispered  to  us,  saying,  "Take  heed  to  yourselves 
how  you  speak  any  thing  against  religion,  the  form  of  our  govern- 
ment, and  good  manners  :"  and  we  replied,  "  We  will  not  speak 
against  them,  but  for  them  and  from  them."  Then  we  asked, 
"  What  are  your  religious  notions  respecting  marriages?"  At 
this  the  crowd  murmured,  and  said,  "  What  have  you  to  do  here 
with  marriages?  Marriages  are  marriages."  Again  we  asked, 
"  What  are  your  religious  notions  respecting  whoredoms  ?"  At 
this  also  they  murmured,  saj'ing,  "  What  have  you  to  do  here 
with  whoredoms?  Whoredoms  are  whoredoms  :  let  him  that  is 
guiltless  cast  the  first  stone."  And  we  asked  thirdly,  "Does 
your  religion  teach  that  marriages  are  holy  and  heavenly,  and 
that  adulteries  are  profane  and  infernal?"  Hereupon  several 
in  the  crowd  laughed  aloud,  jested,  and  bantered,  saying, 
"  Inquire  of  our  priests,  and  not  of  us,  as  to  what  concerns 
religion.  We  acquiesce  entirely  in  what  they  declare  ;  because 
no  point  of  religion  is  an  object  of  decision  in  the  understand- 
ing. Have  you  never  heard  that  the  understanding  is  without 
any  sense  or  discernment  in  mysteries,  which  constitute  the 
whole  of  religion  ?  And  what  have  actions  to  do  with  religion  ? 
Is  not  the  soul  made  blessed  by  the  muttering  of  words  from  a 
devout  heart  concerning  expiation,  satisfaction,  and  imputation, 
and  not  by  works?"  But  at  this  instant  there  came  some  of 
the  wise  ones  of  the  city,  so  called,  and  said,  "Retire  hence;" 
the  crowd  grows  angry;  a  storm  is  gathering:  let  us  talk  in 
private  on  this  subject ;  there  is  a  retired  walk  behind  the  town- 
hall  ;  come  with  us  there."    We  followed  them  ;  and  they  asked 


*  According  (o  Ike  division  of  the  commandments  adopted  by  th«  Church  of  El  giand.it  is  th« 
scv &it/t  that  is  here  referred  *o. 

83 


79 


CONJUGIAL  LOVE 


tis  whence  we  came,  and  what  was  our  business  there  V  And 
we  said,  li  to  be  instructed  concerning  marriages,  whether  they 
are  holy  with  you,  as  they  were  with  the  ancients  who  lived  in 
the  golden,  silver,  and  copper  ages ;  or  whether  they  are  not 
holy."    And  they  replied,  "What  do  you  mean  by  holiness? 
Are  not  marriages  works  of  the  flesh  and  of  the  night?"  And 
we  answered,  "  Are  they  not  also  works  of  the  spirit?  and  what 
rise  flesh  does  from  the  spirit,  is  not  that  spiritual  ?  and  all  that 
the  spirit  does,  it  does  from  the  marriage  of  good  and  truth. 
Is  not  this  marriage  spiritual,  which  enters  the  natural  marriage 
of  husband  and  wife  ?"    To  this  the  wise  ones,  so  called,  made 
answer,  "  There  is  too  much  subtlety  and  sublimity  in  what  you 
say  on  this  subject ;  you  ascend  far  above  rational  principles  to 
spiritual :  and  who,  beginning  at  such  an  elevation,  can  descend 
thence,  and  thus  form  any  decision  ?"    To  this  they  added  with 
a  smile  of  ridicule,  "  Perhaps  you  have  the  wings  of  an  eagle, 
and  can  fly  in  the  highest  region  of  heaven,  and  make  these  dis- 
coveries: this  we  cannot  do."    We  then  asked  them  to  tell  us, 
from  the  altitude  or  region  in  which  the  winded  ideas  of  their 
minds  fly,  whether  they  knew,  or  were  able  to  know,  that  the 
love  of  one  man  with  one  wife  is  conjugial  love,  into  which  are 
collected  all  the  beatitudes,  satisfactions,  delights,  pleasantnesses, 
and  pleasures  of  heaven;  and  that  this  love  is  from  the  Lord 
according  to  the  reception  of  good  and  truth  from  him;  thus 
according  to  the  state  of  the  church?"    On  hearing  this,  they 
turned  away,  and  said,  "  These  men  are  out  of  their  senses  ;  they 
enter  the  ether  with  their  judgement,  and  scatter  about  vain  con- 
jectures like  nuts  and  almonds."    After  this  they  turned  to  us, 
saying, "  We  will  give  a  direct  answer  to  your  windy  conjectures 
and  dreams  ;"  and  they  said,  "  What  has  conjugial  love  in  com- 
mon with  religion  and  inspiration  from  God  I  Is  not  this  love  with 
every  one  according  to  the  state  of  his  potency?    Is  it  not  the 
same  with  those  who  are  out  of  the  church  as  with  those  who  are 
in  it,  with  Gentiles  as  with  Christians,  yea,  with  the  impious  as 
with  the  pious?    Has  not  every  one  the  strength  of  this  love 
either  hereditarily,  or  from  bodily  health,  or  from  temperance  of 
lite,  or  from  warmth  of  climate  ?    By  medicines  also  it  may  be 
strengthened  and  stimulated.    Is  not  the  case  similar  with  the 
hrute  creation,  especially  with  birds  which  unite  in  pairs  ?  More- 
over, is  not  this  love  carnal?  and  what  has  a  carnal  principle  in 
common  with  the  spiritual  state  of  the  church?    Does  this  love, 
as  to  its  ultimate  effect  with  a  wife,  differ  at  all  from  love  as  to 
its  effect  with  a  harlot?    Is  not  the  lust  similar,  and  the  delight 
similar?    Wherefore  it  is  injurious  to  deduce  the  origin  of  con- 
jugal love  from  the  holy  things  of  the  church."    On  hearing 
this,  we  said  to  them,  '*  You  reason  from  the  stimulus  of  las- 
civiousness,  and  not  from  conjugial  love;  you  are  altogether 
ignorant  what  conjugial  love  is,  because  it  is  cold  with  you ;  from 
S-4 


AND  ITS  CHASTE  DELIGHTS. 


79,  SO 


what  you  have  said  we  are  convinced  that  you  are  of  the  age 
which  has  its  name  from  and  consists  of  iron  and  clay,  which  do 
not  cohere,  according  to  the  prophecy  in  Daniel,  chap.  ii.  43  ;  for 
you  make  conjugial  love  and  adulterous  love  the  same  thing  ;  and 
do  these  two  cohere  any  more  than  iron  and  clay  ?  You  are  be- 
lieved and  called  wise,  and  yet  you  have  not  the  smallest  preten- 
sions to  that  character."  On  hearing  this,  they  were  inflamed 
with  rage  and  made  a  loud  cry,  and  called  the  crowd  together  to 
cast  us  out;  but  at  that  instant,  by  virtue  of  power  given  us  by 
the  Lord,  we  stretched  out  our  hands,  and  lo  !  the  flying  serpents, 
vipers,  and  hydras,  and  also  the  dragons  from  the  wilderness, 
presented  themselves,  and  entered  and  filled  the  city  ;  at  which 
the  inhabitants  being  terrified  fled  away.  The  angel  then  said 
to  me,  "  Into  this  region  new  comers  from  the  earth  daily  enter, 
and  the  former  inhabitants  are  by  turns  separated  and  cast  down 
into  the  gulphs  of  the  west,  which  appear  at  a  distance  like  lakes 
of  fire  aud  brimstone.  All  in  those  gulphs  are  spiritual  and 
natural  adulterers. 

80.  The  sixth  memorable  relation.  As  the  angel  said 
this,  I  looked  to  the  western  boundary,  and  lo  !  there  appeared  as 
it  were  lakes  of  tire  and  brimstone;  and  I  asked  him,  why  the 
hells  in  that  quarter  had  such  an  appearance  ?  He  replied, 
"  They  appear  as  lakes  in  consequence  of  the  falsifications  of 
truth;  because  water  in  the  spiritual  sense  signifies  truth;  and  there 
is  an  appearance  as  it  were  of  fire  round  about  them,  and  in  them, 
inconsequence  of  the  love  of  evil,  and  as  it  were  of  brimstone  in 
consequence  of  the  love  of  what  is  false.  Those  three  things,  the 
lake,  the  fire,  and  the  brimstone,  are  appearances,  because  they 
are  correspondences  of  the  evil  loves  of  the  inhabitants.  All  in 
that  quarter  are  shut  up  in  eternal  work-houses,  where  they  labor 
for  food,  for  clothing,  and  for  a  bed  to  lie  on  ;  and  when  they 
do  evil,  they  are  grievously  and  miserably  punished."  I  further- 
asked  the  angel,  why  he  said  that  in  that  quarter  are  spiritual 
and  natural  adulterers,  and  why  he  had  not  rather  said,  that 
they  were  evil  doers  and  impious?  He  replied,  "Because  all 
those  who  make  light  of  adulteries,  that  is,  who  commit  them 
from  a  confirmed  persuasion  that  they  are  not  sins,  and  thus 
are  in  the  purpose  of  committing  them  from  a  belief  of  their 
being  harmless,  are  in  their  hearts  evil  doers  and  impious  ;  for 
the  conjugial  human  principle  ever  goes  hand  in  hand  with  reli- 
gion ;  and  every  step  and  movement  made  under  the  influence 
of  religion,  and  leading  to  it,  is  also  a  step  and  movement  made 
under  the  influence  of  the  conjugial  principle,  and  leading  to  it, 
which  is  peculiar  and  proper  to  the  Christian."  On  asking  what 
that  conjugial  principle  was,  he  said,  "  It  is  the  desire  of  living 
with  one  wife;  and  every  Christian  has  this  desire  according  to 
his  religion."  I  was  afterwards  grieved  in  spirit  to  think  that 
marriages,  which  in  the  most  ancient  times  had  been  mostholv, 

85 


80,  SI 


CONJUGIAL  LOVE 


were  so  wretchedly  changed  into  adulteries.  The  angel  said, 
••  The  case  is  the  same  at  this  day  with  religion  ;  for  the  Lord 
says,  '  In  the  consummation  of  the  age  there  will  be  the  abomina- 
tion of  desolation  foretold  by  Daniel.  And  there  will  be  great 
affliction,  such  as  there  has  not  been  from  the  beginning  of  the 
world.  Matt.  xxiv.  15,  21.  The  abomination  of  desolation  sig- 
nifies the  falsification  and  deprivation  of  all  truth  ;  affliction  sig- 
nifies the  state  of  the  church  infested  by  evils  and  falses;  and  the 
consummation  of  the  age,  concerning  which  those  things  are 
spoken,  signifies  the  last  time  or  end  of  the  church.  The 
end  is  now,  because  there  does  not  remain  a  truth  which  is 
not  falsified  ;  and  the  falsification  of  truth  is  spiritual  whore- 
dom, which  acts  in  unity  with  natural  whoredom,  because  they 
cohere/' 

81.  As  we  were  conversing  and  lamenting  together  on  this 
occasion,  there  suddenly  appeared  a  beam  of  light,  which,  dart- 
ing powerfully  upon  my  eyes,  caused  me  to  look  up  :  and  lo! 
the  whole  heaven  above  us  appeared  luminous  ;  and  from  the 
east  to  the  west  in  an  extended  series  we  heard  a  glorification  : 
and  the  angel  said  to  me,  "  That  is  a  glorification  of  the  Lord  on 
account  of  his  coming,  and  is  made  by  the  angels  of  the  eastern 
and  western  heavens.  From  the  northern  and  southern  heave  ns 
nothing  was  heard  but  a  soft  and  pleasing  murmur.  As  the 
angel  understood  everything,  he  told  me  first,  that  glorifications 
and  celebrations  of  the  Lord  are  made  from  the  Word,  because 
then  they  are  made  from  the  Lord  ;  for  the  Lord  is  the  Word, 
that  is,  i lie  essential  divine  truth  therein  ;  aud  he  said,  "  Now  in 
particular  they  glorify  and  celebrate  the  Lord  by  these  words, 
which  were  spoken  by  Daniel  the  prophet,  '  Thou  sawest  iron 
mixed  with  miry  clay  I  they  shall  mingle  themselves  together  by 
the  seed  of  man  j  but  they  shall  not  cohere.  Nevertheless  in  those 
day*  the  God  of  the  heavens  shall  cause  a  kingdom  to  arise,  which 
skull  not  perish  for  ages.  It  shall  bruise  and  consume  those  king- 
dom* ;  but  itself  shall  stand  for  ages,''  Dan.  ii.  43,  44."  After 
this,  1  heard  as  it  were  the  voice  of  singing,  and  further  in  the 
east  1  saw  a  glittering  of  light  more  resplendent  than  the  former  ; 
and  1  asked  the  angel  what  was  the  suhject  of  their  glorification  2 
He  said,  "These  words  in  Daniel;  '•I saw  in  the  visionsofthe  night, 
and  lo  !  with  the  clouds  of  heaven  there  came  as  it  were  the  Son 
of  Man:  and  to  him  was  given  dominion  and  a  kingdom  j  and  all 
people  and  nations  shall  worship  him.  His  dominion  is  the  do- 
minion of  an  age,  which  shall  notpass  away  ;  and  his  kingdom 
that  which  shall  not  perish,"  Dan.  vii.  13,  14.  They  are  further 
celebrating  the  Lord  from  these  words  in  the  Revelation:  4  To 
J  ksus  (Jurist  be  glory  and  strength  :  behold  he  cometh  with  clouds. 
He  is  alpha  and  omega,  the  beginning  and  the  end,  the Jirst  atul  the 
last  ;  who  is,  who  was,  and  who  is  to  come,  the  almighty.  I,  John, 
he  ied  this  from  the  Son  ot  Man,  out  of  tlie  midst  of  tlie  seven 
80 


AND  ITS  CHASTE  DELIGHTS. 


81,  82 


candlesticks,'  Rev.  i.  5—7,10—13;  chap.  xxii.  13;  Matt.  xxiv. 
30,  31."  I  looked  again  into  the  eastern  heaven  :  it  was  en- 
lightened on  the  right  side,  and  the  light  entered  the  southern 
expanse.  I  heard  a  sweet  sound  ;  and  I  asked  the  angel,  what 
was  the  subject  of  their  glorification  in  that  quarter  respecting 
the  Lord?  He  said,  "These  words  in  the  Revelation:  '  I saw  a 
new  heaven  and  a  new  earth;  and  I  saw  the  holy  city,  New 
Jerusalem,  coming  down  from  God  out  of  heaven,  prepared  as  a 
bride  for  her  husband:  and  the  angel  spake  with  me,  and  said, 
Come,  I  will  shew  thee  the  bride,  the  lamb's  wd?e  :  and  he 
carried  me  away  in  the  spirit  to  a  great  and  high  mountain,  and 
shelved  me  the  holy  city,  Jerusalem]  Rev.  xxi.  1,  2,  9,  10:  also 
these  words,  'I  Jesus  am  the  bright  and  morning  star;  and 
the  spirit  and  the  bride  say,  Come  ;  and  he  said,  Even  I  come 
quickly  ;  Amen  :  even  come,  Lord  Jesus,"  Rev.  xxii.  10,  17,  20.' 
After  these  and  several  other  subjects  of  glorification,  there  was 
heard  a  common  glorification  from  the  east  to  the  west  of  hea- 
ven, and  also  from  the  south  to  the  north ;  and  I  asked  the 
angel,  "What  now  is  the  subject?"  He  said,  "These  words 
from  the  prophets  ;  1  Let  all  flesh  know  that  I,  Jehovah,  am  thy 
Saviour  and  thy  Redeemer,'  Isaiah  xlix.  26.  '  Thus  saith 
Jehovah,  the  King  of  Israel,  and  his  Redeemer,  Jehovah 
Zebaoth,  I  am  the  first  and  the  last,  and  beside  me  there  is 
no  God,'  Isaiah  xliv.  6.  '  It  shall  be  said  in  that  day,  Lo  !  this 
is  our  God,  whom  we  have  expected  to  deliver  us ;  this  is  Je- 
hovah whom  we  have  expected.'  Isaiah  xxv.  9.  '  The  voice 
of  him  that  crieth  in  the  wilderness,  Prepare  a  way  for  Jehovah. 
Behold  the  Lord  Jehovah  cometh  in  strength.  lie  shall  feed  his 
flock  like  a  shepherd,'  Isaiah  xl.  3,  10,  11.  '  Unto  us  a  child 
is  bom  ;  unto  us  a  son  is  given  y  whose  name  is  Wonderful,  Coun- 
sellor, God,  Hero,  Father  of  Eternity,  Prince  of  Peace? 
Isaiah  ix.  6.  '  Behold  the  days  will  come,  and  I  will  raise  up  to 
David  a  righteous  branch,  who  shall  reign  a  King :  and  this  is  his 
name,  Jehovah  our  Righteousness,'  Jeremiah  xxiii.  5,  6 ; 
chap,  xxxiii.  15,  16.  'Jehovah  Zebaoth  is  his  name,  and 
thy  Redeemer  the  holy  one  of  Israel :  the  God  of  the  whole 
earth  shall  he  be  called,'  Isaiah  liv.  5.  'In  that  day 
there  shall  be  one  Jp;hovah,  and  his  name  one,'  Zech.  xiv.  9." 
On  hearing  and  understanding  these  words,  my  heart  exulted, 
and  I  went  home  with  joy  ;  and  there  I  returned  out  of  a  state 
of  the  spirit  into  a  state  of  the  body  ;  in  which  latter  state  I 
committed  to  writing  what  I  had  seen  and  heard  :  to  which  I 
now  add  the  following  particular.  That  conjugial  love,  such 
as  it  was  with  the  ancients,  will  be  revived  again  by  the  Lord 
after  his  coming ;  because  this  love  is  from  the  Lord  alone,  and 
is  the  portion  of  those  who  from  him,  by  means  of  the  Word, 
are  made  spiritual. 

82.  After  this,  a  man  from  the  northern  quarter  came  run- 

87 


m 


CONJUGIAL  LOVE 


ning  in  great  haste,  and  looked  at  me  with  a  threatening  coun- 
tenance, and  addressing  me  in  a  passionate  tone  of  voice,  said, 
"  Are  you  the  man  that  wishes  to  seduce  the  world,  under  the 
notion  of  re-establishing  a  new  church,  which  you  understand 
by  the  New  Jerusalem  coming  down  out  of  heaven  from  God  ; 
and  teaching,  that  the  Lord  will  endow  with  love  truly  conjngial 
those  who  embrace  the  doctrines  of  that  church  ;  the  delights  and 
felicity  of  which  love  you  exalt  to  the  very  heaven  ?    Is  not  this 
a  mere  fiction  ?  and  do  yon  not  hold  it  forth  as  a  bait  and  entice- 
ment to  accede  to  your  new  opinions  ?    But  tell  me  briefly,  what 
are  the  doctrinals  of  the  New  Church,  and  I  will  see  whether  they 
agree  or  disagree."    I  replied,  "The  doctrines  of  the  church, 
which  is  meant  by  the  New  Jerusalem,  are  as  follow:  I.  That 
there  is  one  God,  in  whom  there  is  a  divine  trinity  ;  and  that  he 
is  the  Lord  Jesus  Christ.    II.  That  a  saving  faith  is  to  believe 
on  him.    III.  That  evils  are  to  be  shunned,  because  they  are 
of  the  devil  and  from  the  devil.     IV.  That  goods  are  to  be 
done,  because  they  are  of  God  and  from  God.    V.  That  these 
are  to  be  done  by  a  man  as  from  himself;  but  that  it  ought 
to  be  believed,  that  they  are  done  from  the  Lord  with  him 
and  by  him."    On  hearing  these  doctrines,  his  fury  for  some 
moments  abated  ;  but  after  some  deliberation  he  again  looked 
at  me  sternly,  and  said,  "  Are  these  five  precepts  the  doctrines 
of  faith  and  charity  of  the  New  Church?"    I  replied,  "They 
are."    He  then  asked  sharply,  "  How  can  you  demonstrate  the 
first,  '  that  there  is  one  God  in  whom  there  is  a  divine  trinity  ; 
and  that  he  is  the  Lord  Jesus  Christ?"    I  said,  "I  demon- 
strate it  thus:  Is  not  God  one  and  individual?    Is  not  there  a 
trinity?    If  God  be  one  and  individual,  is  not  he  one  person  ? 
If  he  be  one  person,  is  not  the  trinity  in  that  person?  That 
this  God  is  the  Lord  Jesus  Christ,  is  evident  from  these  con- 
siderations, that  he  was  conceived  from  God  the  Father,  Luke 
i.  34,  35  :  and  thus  tha'  as  to  Ins  soul  he  is  God ;  and  hence,  as 
he  himself  saitli,  that  the  Father  and  himself  are  one,  John  x. 
30:  that  he  is  in  the  Father,  and  the  Father  in  him,  John  xix. 
10,  11  ;  that  lie  that  seeth  him  and  knoweth  him,  seeth  and 
knoweth  the  Father,  John  xiv.  7,  9;  that  no  one  seeth  and 
knoweth  the  Father,  except  he  that  is  in  the  bosom  of  the  Fa- 
ther, John  i.  18;  that  all  things  of  the  Father  are  his,  John  iii. 
35  ;  chap.  xvi.  15;  that  he  is  the  Way,  the  Truth,  and  the  Life  ; 
and  that  no  one  Cometh  to  the  Father  but  by  him,  John  xiv.  6 ; 
thus  of  or  from  him,  because  the  Father  is  in  him  ;  and,  accord- 
ing to  Paul,  that  all  the  fulness  of  the  Godhead  dwelleth  bodily 
inlriin,  Coloss.  ii.  9  ;  and  moreover,  that  he  hath  power  over  all 
flesh,  John  xvii.  2  ;  and  that  he  hath  all  power  in  heaven  and  in 
earth,  Matt,  xxviii.  18:  from  which  declarations  it  follows,  that 
he  is  God  of  heaven  and  earth."    He  afterwards  asked  how  I 
proved  the  second,  "  that  a  saving  faith  is  to  beliere  on  hini?" 
88 


AND  ITS  CHASTE  DELIGHTS. 


82,  S3 


1  said,  "  By  these  words  of  the  Lord,  "  This  is  the  will  of  the  Fa- 
ther, that  every  one  that  bklieveth  on  the  Son  should  have 
eternal  life,  John  vi.  40.'  '  God  so  loved  the  world,  that  he  gave 
his  only-begotten  Son,  that  every  one  that  believeth  on  Him 
should  not  perish,  but  should  have  eternal  life,'  John  iii.  15,  16. 
He  that  believeth  on  the  Son,  hath  eternal  life  ;  but  he  that 
believeth  not  the  Son  will  not  see  life  ;  but  the  wrath  of  God 
abideth  on  him,'  John  iii.  36."  He  afterwards  said,  "  Demon- 
strate also  the  third,  and  the  next  two  doctrines:"  I  replied, 
"  "What  need  is  there  to  demonstrate  '  that  evils  ought  to  be 
shunned,  because  they  are  of  the  devil  and  from  the  devil ;  and 
that  goods  ought  to  be  done,  because  they  are  of  God  and  from 
God  ;'  also  '  that  the  latter  are  to  be  done  by  a  man  as  from  him- 
self; but  that  he  ought  to  believe  that  they  are  from  the  Lord 
with  him  and  by  him?"  That  these  three  doctrines  are  true,  is 
confirmed  by  the  whole  Sacred  Scripture  from  beginning  to  end  ; 
for  what  else  is  therein  principally  insisted  on,  but  to  shun  evils 
and  do  goods,  and  believe  on  the  Lord  God?  Moreover,  with- 
out these  three  doctrines  there  can  be  no  religion :  for  does  not 
religion  relate  to  life?  and  what  is  life  but  to  shun  evils  and  do 
goods  ?  and  how  can  a  man  do  the  latter  and  shun  the  former  but 
as  from  himself?  Therefore  if  you  remove  these  doctrines  from 
the  church,  you  remove  from  it  the  Sacred  Scripture,  and  also 
religion ;  and  these  being  removed,  the  church  is  no  longer  a 
church."  The  man  on  hearing  this  retired,  and  mused  on  what 
he  had  heard  ;  but  still  he  departed  in  indignation. 


ON  THE   ORIGIN    OF   CONJUGIAL   LOVE  AS   GROUNDED   IN  THE 
MARRIAGE   O     GOOD    AND  TRUTH. 

83.  Theke  are  both  internal  and  external  origins  of  conjugial 
love,  and  several  of  each  ;  nevertheless  there  is  but  one  inmost 
or  universal  origin  of  all.  That  this  origin  is  the  marriage  of 
good  and  truth,  shall  be  demonstrated  in  what  now  follows. 
The  reason  why  no  one  heretofore  has  deduced  the  origin  of  that 
love  from  this  ground,  is,  because  it  has  never  yet  been  discovered 
that  there  is  any  union  between  good  and  truth  ;  and  the  reason 
why  this  discovery  has  not  been  made,  is,  because  good  does  not 
appear  in  the  light  of  the  understanding,  as  truth  does,  and  hence 
the  knowledge  of  it  conceals  itself  and  evades  every  inquiry  :  and 
as  from  this  circumstance  good  is  as  it  were  unknown,  it  was 
impossible  for  any  one  to  conjecture  that  any  marriage  subsisted 
between  it  and  truth  :  yea,  before  the  rational  natural  sight, 
good  appears  so  different  from  truth,  that  no  conjunction  between 
them  can  be  supposed.    That  this  is  the  case,  may  be  seen  from 

85) 


83,  84 


CONJUGIAL  LOVE 


common  discourse  whenever  they  are  mentioned  ;  as  when  it  is 
said,  "This  is  good,"  truth  is  not  at  all  thought  of;  and  when 
it  is  said,  "  This  is  true,"  neither  is  good  at  all  thought  of; 
therefore  at  this  day  it  is  believed  by  many,  that  truth  is  one 
tiling  and  good  another  ;  and  by  many  also,  that  a  man  is  intel- 
ligent and  wise,  and  thereby  a  man  (homo),  according  to  the 
truths  which  he  thinks,  speaks,  writes,  and  believes,  and  not  at 
the  same  time  according  to  goods.  That  nevertheless  there  is 
no  good  without  truth,  nor  any  truth  without  good,  consequently 
that  there  is  an  eternal  marriage  between  them  ;  also  that  this 
marriage  is  the  origin  of  conjngial  love,  shall  now  be  shewn  and 
explained  in  the  following  order  :  I.  Good  and  truth  are  the 
universale  of  creation,  and  thence  are  in  all  created  things;  hut 
they  are  in  created  subjects  according  to  the  form,  of  each.  II. 
There  is  neither  solitary  good  nor  solitary  truth,  but  in  all  cases 
they  are  conjoined.  III.  There  is  the  truth  ef  good,  and  from 
this  the  good  of  truth;  or  truth  grounded  in  good,  and  good 
grounded  in  that  truth:  and  in  those  two  principles  is  implanted 
from  creation  an  inclination,  to  join  themselves  together  into  a  one. 
IV.  In  the  subjects  of the  animal  kingdom,  the  truth  of  good,  or 
truth  grounded  in  good,  is  male  (or  masculine) ;  and  the  good  of 
that  truth,  or  good  grounded  in  that  truth,  is  female  (or  femi- 
nine). V.  From  the  influx  of  the  marriage  qf  good  and  truth 
from  the  Lor  el,  the  love  of  the  sex  anel  conjugial  love  are  derived. 
VI.  The  love  ef  the  sex  belongs  to  the  external  or  natural  man, 
and  hence  it  is  common  to  every  animal.  VII.  But  conjugial 
love  belongs  to  the  internal  or  spiritual  man,  ;  and  hence  this  love 
isjieculiar  to  man.  VIII.  With  man  conjugial  love  is  in  the 
love  of  the  sex,  as  a  gem  in  its  matrix.  IX.  The  love  of  the  sex 
with  man  is  not  the  origin  of  conjugial  love,  but  its  first  rudiment; 
thus  it  is  like  an  external  natural  principle,  in  which  aninternal 
spiritual  principle  is  implanted.  X.  During  the  implantation  of 
conjugial  love,  the  love  of  the  sex  inverts  itself  and  becomes  the 
chaste  love  of  the  sex.  XI.  The  male  and  the  female  were  created 
to  be  the  essential  form  of  the  marriage  of  good  and  truth.  XII. 
They  are  that  form  in  their  i?imost  principles,  and  thence  in 
what  is  deriveel  from  those  principles,  in  proportion  as  the  in- 
teriors of  their  minds  are  opened.  We  will  now  proceed  to 
the  explanation. 

84.    I.  Good  and  truth  are  the  universals  of  creation, 

AND  THENCE  ARE  IN  ALL  CREATED  THINGS  J  BUT  THEY  ARE  IN 
CREATED  SUBJECTS  ACCORDING  TO  THE  FORM  OF  EACH.  The  rea- 
son why  good  and  truth  are  the  universals  of  creation,  is,  because 
these  two  are  in  the  Lord  God  the  Creator;  yea,  they  are  him- 
self; for  he  is  essential  divine  good  and  essential  divine  truth. 
But  this  enters  more  clearly  into  the  perception  of  the  under- 
standing, and  thereby  into  the  ideas  of  thought,  if  instead  of 
good  we  say  love,  and  instead  of  truth  we  say  wisdom ;  conse* 
90 


AND  ITS  CHASTE  DELIGHTS. 


84— SG 


quently  that  in  the  Lord  God  the  Creator  there  are  divine  love 
and  divine  wisdom,  and  that  they  arc  himself;  that  is,  that  he 
is  essential  love  and  essential  wisdom  ;  for  those  two  are  the  same 
as  good  and  truth.  The  reason  of  this  is,  because  good  has  rela- 
tion to  love,  and  truth  to  wisdom  ;  for  love  consists  of  goods, 
and  wisdom  truths.  As  the  two  latter  and  the  two  former  are  one 
and  the  same,  in  the  following  pages  we  shall  sometimes  speak 
of  the  latter  and  sometimes  of  the  former,  while  by  both  the 
same  is  understood.  This  preliminary  observation  is  here  made, 
lest  different  meanings  should  be  attached  to  the  expressions 
when  they  occur  in  the  followiug  pages. 

85.  Since  therefore  the  Lord  God  the  Creator  is  essential 
love  and  essential  wisdom,  and  from  him  was  created  the  uni- 
verse, which  thence  is  as  a  work  proceeding  from  him,  it  must 
needs  be,  that  in  all  created  things  there  is  somewhat  of  good 
and  of  truth  from  him  ;  for  whatever  is  done  and  proceeds  from 
any  one,  derives  from  him  a  curtain  similarity  to  him.  That  this  is 
the  case,  reason  also  may  see  from  the  order  in  which  all  things 
in  the  universe  were  created  ;  which  order  is,  that  one  exists  for 
the  sake  of  another,  and  that  thence  one  depends  upon  another, 
like  the  links  of  a  chain:  for  all  things  are  for  the  sake  of  the 
human  race,  that  from  it  the  angelic  heaveu  may  exist,  through 
which  creation  returns  to  the  Creator  himself,  in  whom  it  ori- 
ginated :  hence  there  is  a  conjunction  of  the  created  universe 
writh  its  Creator,  and  by  conjunction  everlasting  conservation, 
llence  it  is  that  good  and  truth  are  called  the  universals  of  crea- 
tion. That  this  is  the  case,  is  manifested  to  every  one  who  takes  a 
rational  view  of  the  subject :  he  sees  in  every  created  thing  some- 
thing which  relates  to  good,  and  something  which  relates  to 
truth. 

86.  The  reason  why  good  and  truth  in  created  subjects  are 
according  to  the  form  of  each,  is,  because  every  subject  receives 
influx  according  to  its  form.  The  conservation  of  the  whole  con- 
sists in  the  perpetual  influx  of  divine  good  and  divine  truth  into 
forms  created  from  those  principles ;  for  thereby  subsistence  or 
conservation  is  perpetual  existence  or  creation.  That  every  sub- 
ject receives  influx  according  to  its  form,  may  be  illustrated  vari- 
ously ;  as  by  the  influx  of  heat  and  light  from  the  sun  into  vege- 
tables of  every  kind  ;  each  of  which  receives  influx  according  to 
its  form  ;  thus  every  tree  and  shrub  according  to  its  form,  every 
herb  and  every  blade  of  grass  according  to  its  form  :  the  influx 
is  alike  into  all ;  but  the  reception,  which  is  according  to  the 
form,  causes  every  species  to  continue  a  peculiar  species.  The 
same  thing  may  also  be  illustrated  by  the  influx  into  animals  of 
every  kind  according  to  the  form  of  each.  That  the  influx  is 
according  to  the  form  of  every  particular  thing,  may  also  be  seen 
by  the  most  unlettered  person,  if  he  attends  to  the  various  instru- 
ments of  sound,  as  pipes,  flutes,  trumpets,  horns,  aud  organs 

91 


86,  87 


CONJUGIAL  LOVE 


which  give  forth  a  sound  from  being  blown  alike,  or  from  a  like 
influx  of  air,  according  to  their  respective  forms. 

87.  II.    Theke  is  neither  solitary  good  nor  solitary 

TRUTH,  BUT  IN  ALL    CASES    THEY    ARE    CONJOINED.      Whoever  is 

desirous  from  any  of  the  senses  to  acquire  an  idea  respecting 
good,  cannot  possibly  find  it  without  the  addition  of  something 
which  exhibits  and  manifests  it:  good  without  this  is  a  nameless 
entity  ;  and  this  something,  by  which  it  is  exhibited  and  mani- 
fested, has  relation  to  truth.  Pronounce  the  term  good  only,  and 
say  nothing  at  the  same  time  of  this  or  that  tbing  with  which  it 
is  conjoined;  or  define  it  abstractedly,  or  without  the  addition 
of  anything  connected  with  it;  and  you  will  see  that  it  is  a  mere 
nothing,  and  that  it  becomes  something  with  its  addition  ;  and  if 
you  examine  the  subject  with  discernment,  you  will  perceive  that 
good,  without  some  addition,  is  a  term  of  no  predication,  and 
thence  of  no  relation,  of  no  affection,  and  of  no  state  ;  in  a  word, 
of  no  quality.  The  case  is  similar  in  regard  to  truth,  if  it  be 
pronounced  and  heard  without  what  it  is  joined  with  :  that  what 
it  is  joined  with  relates  to  good,  may  be  seen  by  refined  reason. 
But  since  goods  are  innumerable,  and  each  ascends  to  its  greatest, 
and  descends  to  its  least,  as  by  the  steps  of  a  ladder,  and  also, 
according  to  its  progression  and  quality,  varies  its  name,  it  is 
difficult  for  any  but  the  wise  to  see  the  relation  of  good  and  truth 
to  their  objects,  and  their  conjunction  in  them.  That  neverthe- 
less there  is  not  any  good  without  truth,  nor  any  truth  without 
good,  is  manifest  from  common  perception,  provided  it  be  first 
acknowledged  that  every  thing  in  the  universe  has  relation  to 
good  and  truth  ;  as  was  shewn  in  the  foregoing  article,  n.  84, 
That  there  is  neither  solitary  good  nor  solitary  truth,  may  bo 
illustrated  and  at  the  same  time  confirmed  by  various  considera- 
tions; as  by  the  following:  that  there  is  no  essence  without  a 
form,  nor  any  form  without  an  essence ;  for  good  is  an  essence 
or  esse  /  and  truth  is  that  by  which  the  essence  is  formed  and 
the  esse  exists.  Again  in  a  man  (homo)  there  are  the  will  and 
the  understanding.  Good  is  of  the  will,  and  truth  is  of  the 
understanding ;  and  the  will  alone  does  nothing  but  by  the 
understanding ;  nor  does  the  understanding  alone  do  anything 
but  from  the  will.  Again,  in  a  man  there  are  two  fountains  of 
bodily  life,  the  heart  and  the  lungs.  The  heart  cannot  produce 
any  sensitive  and  moving  life  without  the  respiring  lungs ;  neither 
can  the  lungs  without  the  heart.  The  heart  has  relation  to  good, 
and  the  respiration  of  the  lungs  to  truth:  there  is  also  a  corre- 
spondence between  them.  The  case  is  similar  in  all  the  things 
of  the  mind  and  of  the  body  belonging  to  him  ;  but  we  have  not 
leisure  to  produce  further  confirmations  in  this  place  ;  therefore 
the  reader  is  referred  to  the  Angelic  Wisdom  concerning  the 
Divine  Providence,  n.  3—16,  where  this  subject  is  more  fully 
confirmed  and  explained  in  the  following  order:  I.  That  tlu 


AND  ITS  CHASTE  DKUGHT3. 


87,  Sfi 


universe,  with  all  its  created  subjects,  is  from  the  divine  love  by 
the  divine  wisdom;  or,  what  is  the  same  thing,  from  the  divine 
good  by  the  divine  truth.  II.  That  the  divine  good  and  the 
divine  truth  proceed  as  a  one  from  the  Lord.  III.  That  this 
one,  in  a  certain  image,  is  in  every  created  thing.  V.  That  good 
is  not  good,  only  so  far  as  it  is  united  with  truth ;  and  that  truth 
is  not  truth,  only  so  far  as  it  is  united  with  good.  VII.  That 
the  Lord  does  not  suffer  that  anything  should  be  divided;  where- 
fore a  man  must  either  be  in  good  and  at  the  same  time  in  truth, 
or  in  evil  and  at  the  same  time  in  falsehood:  not  to  mention 
Beveral  other  considerations. 

88.  There  is  the  truth  of  good,  and  from  this  the 
good  of  truth  ;  or  truth  grounded  in  good,  and  good 
grounded  in  that  truth  j  and  in  those  two  principles  is 
implanted  from  creation  an  inclination  to  join  themselves 
together  into  a  one.  It  is  necessary  that  some  distinct  idea 
be  acquired  concerning  these  principles;  because  on  such  idea 
depends  all  knowledge  respecting  the  essential  origin  of  conjuginl 
love  :  for,  as  will  be  seen  presently,  the  truth  of  good,  or  truth 
grounded  on  good,  is  male  (or  masculine),  and  the  good  of  truth., 
or  good  grounded  in  that  truth,  is  female  (or  feminine) :  but 
this  may  be  comprehended  more  distinctly,  if  instead  of  good 
we  speak  of  love,  and  instead  of  truth  we  speak  of  wisdom ; 
which  are  one  and  the  same,  as  ma}'  be  seen  above,  n.  84. 
Wisdom  cannot  exist  with  a  man  but  by  means  of  the  love  of 
growing  wise;  if  this  love  be  taken  away,  it  is  altogether 
impossible  for  him  to  become  wise.  Wisdom  derived  from  this 
love  is  meant  by  the  truth  of  good,  or  by  truth  grounded  in 
good:  but  when  a  man  has  procured  to  himself  wisdom  from 
that  love,  and  loves  it  in  himself,  or  himself  for  its  sake,  he 
then  forms  a  love  which  is  the  love  of  wisdom,  and  is  meant 
by  the  good  of  truth,  or  by  good  grounded  in  that  truth.  There 
are  therefore  two  loves  belonging  to  a  man,  whereof  one,  which 
is  prior,  is  the  love  of  growing  wise ;  and  the  other,  which  is 
posterior,  is  the  love  of  wisdom  :  but  this  latter  love  if  it 
remains  with  man,  is  an  evil  love,  and  is  called  self-conceit, 
or  the  love  of  his  own  intelligence.  That  it  was  provided  from 
creation,  that  this  love  should  be  taken  out  of  the  man,  lest 
it  should  destroy  him,  and  should  be  transferred  to  the  woman, 
for  the  effecting  of  conjugial  love,  which  restores  man  to  integrity, 
will  be  confirmed  in  the  following  pages.  Something  respecting 
those  two  loves,  and  the  transfer  of  the  latter  to  the  woman, 
may  be  seen  above,  n.  32,  33,  and  in  the  preliminary  memora- 
ble relation,  n.  20.  If  therefore  instead  of  love  is  understood 
good,  and  instead  of  wisdom  truth,  it  is  evident,  from  what  has 
been  already  said,  that  there  exists  the  truth  of  good,  or  truth 
grounded  in  good,  and  from  this  the  good  of  truth,  or  good 
grounded  in  that  truth. 

93 


89,  90 


CONJUG1AL  LOVE 


89.  The  reason  why  in  these  two  principles  there  is  implanted 
from  creation  an  inclination  to  join  themselves  together  into  a 
one,  is  because  the  one  was  formed  from  the  other;  wisdom 
being  formed  from  the  love  of  growing  wise,  or  truth  being 
formed  from  good  ;  and  the  love  of  wisdom  being  formed  from 
that  wisdom,  or  the  good  of  truth  from  that  truth  ;  from  which 
formation  it  may  be  seen,  that  there  is  a  mutual  inclination  to 
re-unite  themselves,  and  to  join  themselves  together  into  a  one. 
This  effect  takes  place  with  men  who  are  in  genuine  wisdom, 
and  with  women  who  are  in  the  love  of  that  wisdom  in  the  hus- 
band ;  thus  with  those  who  are  in  love  truly  conjugial.  But  con- 
cerning the  wisdom  which  ought  to  exist  with  the  man,  and  which 
should  be  loved  by  the  wife,  more  will  be  said  in  what  follows. 

90.  IV.  In  the  subject  of  the  animal  kingdom  the 

TRUTH  OF  GOOD,  OR  TRUTH  GROUNDED  IN  GOOD,  IS  MALE  (OR 
MASCULINE)  ;  AND  THE  GOOD  OF  THAT  TRUTH,  OR  GOOD  GROUNDED 
IN    THAT    TRUTH,    IS    FEMALE    (OR    FEMININE).      That    from  the 

Lord,  the  Creator  and  Supporter  of  the  universe,  there  flows  a 
perpetual  union  of  love  and  wisdom,  or  a  marriage  of  good  and 
truth,  and  that  created  subjects  receive  the  influx,  each  according 
to  its  form,  was  shewn  above,  n.  84 — 86 :  but  that  the  male 
from  this  marriage,  or  from  that  union,  receives  the  truth  of 
wisdom,  and  that  the  good  of  love  from  the  Lord  is  conjoined 
thereto  according  to  reception,  and  that  this  reception  takes 
place  in  the  intellect,  and  that  hence  the  male  is  born  to  become 
intellectual,  reason,  by  its  own  light,  may  discover  from  various 
particulars  respecting  him,  especially  from  his  affection,  applica- 
tion, manners,  and  form.  It  is  discoverable  from  his  affection, 
which  is  the  affection  of  knowing,  of  understanding,  and  of 
growing  wise;  the  affection  of  knowing  takes  place  in  childhood, 
the  affection  of  understanding  in  youth  and  in  the  entrance  Upon 
manhood,  and  the  affection  of  growing  wise  takes  place  from  the 
entrance  upon  manhood  even  to  old  age ;  from  which  it  is  evi- 
dent, that  his  nature  or  peculiar  temper  is  inclinable  to  form  the 
intellect;  consequently  that  lie  is  born  to  become  intellectual: 
but  as  this  cannot  be  effected  except,  by  means  of  love,  therefore 
the  Lord  adjoins  love  to  him  according  to  his  reception;  that  is, 
according  to  his  intention  in  desiring  to  grow  wise.  The  same 
is  discoverable  from  his  application,  which  is  to  such  things  as 
respect  the  intellect,  or  in  which  the  intellect  is  predominant; 
several  of  which  relate  to  public  offices  and  regard  the  public 
good.  The  same  is  discoverable  too  from  his  manners,  which 
are  all  grounded  in  the  intellect  as  a  ruling  principle;  in  conse- 
quence whereof  the  actions  of  his  life,  which  are  meant  by 
manners,  are  rational;  and  if  not,  still  he  is  desirous  they  should 
appear  so;  masculine  rationality  is  also  discernible  in  every  one 
of  his  virtues.  Lastly,  the  same  is  discoverable  from  his  form, 
which  is  different  and  totally  distinct  from  the  female  form; 
94 


AND  ITS  CHASTE  DELIGHTS. 


90—92 


on  which  subject  see  also  what  was  said  above,  n.  33.  Add  to 
this,  that  the  principle  of  prolification  is  in  him,  which  is  de- 
rived from  the  intellect  alone  ;  for  it  is  from  truth  grounded  in 
good  in  the  intellect :  that  the  principle  of  prolification  is  from 
this  source  may  be  seen  in  the  following  pages. 

91.  But  that  the  female  is  born  to  be  a  subject  of  the  will 
(ut  sit  voluntaria),  yet  a  subject  of  the  will  as  grounded  in  the 
intellectual  principle  of  the  man,  or  what  is  the  same,  to  be  the 
love  of  the  man's  wisdom,  because  she  was  formed  through  his 
wisdom,  (on  which  subject  see  above,  n.  88,  89,)  may  also 
appear  from  the  female's  affection,  application,  manners,  and 
form.  From  her  affection,  which  is  the  affection  of  loving 
knowledge,  intelligence,  and  wisdom  ;  nevertheless  not  in  herselt 
but  in  the  man  ;  and  thus  of  loving  the  man  :  for  the  man  (vir) 
cannot  be  loved  merely  on  account  of  his  form,  in  that  he  ap- 
pears as  a  man  (homo),  but  on  account  of  the  talent  with  which 
he  is  gifted,  which  causes  him  to  be  a  man.  From  her  applica- 
tion ;  in  that  it  is  to  such  manual  works  as  knitting,  needle- 
work, and  the  like,  serving  for  ornament,  both  to  decorate 
herself  and  to  exalt  her  beauty  :  and  moreover  from  her  applica- 
tion to  various  domestic  duties,  which  connect  themselves  with 
the  duties  of  men,  which,  as  was  said,  relate  to  public  offices. 
They  are  led  to  these  duties  from  an  inclination  to  marriage,  that 
they  ma}-  become  wives,  and  thereby  one  with  their  husbands. 
That  the  same  is  also  discoverable  from  their  manners  and 
form,  needs  no  explanation. 

92.  V.  From  the  influx  of  the  marriage  of  good  and 

TRUTH  FROM    THE    LoRD,  THE    LOVE    OF  THE  SEX  AND  CONJUGIAL 

love  are  derived.  That  good  and  truth  are  the  universals  of 
creation,  and  thence  are  in  all  created  subjects  ;  and  that  they 
are  in  created  subjects  according  to  the  form  of  each  ;  and  that 
good  and  truth  proceed  from  the  Lord  not  as  two  but  as  one, 
was  shewn  above,  n.  84—87  :  from  these  considerations  it  follows, 
that  the  universal  conjugial  sphere  proceeds  from  the  Lord, 
and  pervades  the  universe  from  its  primaries  to  its  ultimates ; 
thus  from  angels  even  to  worms.  The  reason  why  such  a  sphere 
of  the  marriage  of  good  and  truth  proceeds  from  the  Lord,  is, 
because  it  is  also  the  sphere  of  propagation,  that  is,  of  prolifica- 
tion and  fructification  ;  and  this  sphere  is  the  same  with  the 
divine  providence  relating  to  the  preservation  of  the  universe  by 
successive  generations.  JSrow  since  this  universal  sphere,  which 
is  that  of  the  marriage  of  good  and  truth,  flows  into  its  subjects 
according  to  the  form  of  each,  see  n.  86,  it  follows  that  the 
male  receives  it  according  to  his  form,  thug  in  the  intellect, 
because  he  is  in  an  intellectual  form  ;  and  that  the  female  receives 
it  according  to  her  form,  thus  in  the  will,  because  she  is  a  form 
of  the  will  grounded  in  the  intellect  of  the  man  ;  and  since  that 

95 


92-96 


CONJUGIAL  LOVE 


sphere  is  also  the  sphere  of  prolification,  it  follows  that  hence 
is  the  love  of  the  sex. 

93.  The  reason  why  conjugial  love  also  is  from  this  same 
source,  is,  because  that  sphere  flows  into  the  form  of  wisdom 
with  men,  and  also  with  angels  ;  for  a  man  may  increase  in 
wisdom  to  the  end  of  his  life  in  the  world,  and  afterwards  to 
eternity  in  heaven  ;  and  in  proportion  as  he  increases  in  wisdom, 
his  form  is  perfected  ;  and  this  form  receives  not  the  love  of  the 
sex,  but  the  love  of  one  of  the  sex  ;  for  with  one  of  the  sex  it 
may  be  united  to  the  inmost  principles  in  which  heaven  with  its 
felicities  consists,  and  this  union  is  conjugial  love. 

94.  VI.  The  love  of  the  sex  belongs  to  the  external 

OR  NATURAL  MAN,  AND  HENCE  IT  IS  COMMON  TO  EVERY  ANIMAL. 

Every  man  is  born  corporeal,  and  becomes  more  and  more  in- 
teriorly natural,  and  in  proportion  as  he  loves  intelligence,  he 
becomes  rational,  and  afterwards,  if  he  loves  wisdom,  he  becomes 
spiritual.  What  the  wisdom  is  by  which  a  man  becomes  spiritual, 
will  be  shewn  in  the  following  pages,  n.  130.  Now  as  a  man. 
advances  from  knowledge  into  intelligence,  and  from  intelligence 
into  wisdom,  so  also  his  mind  changes  its  form;  for  it  is  opened 
more  and  more,  and  conjoins  itself  more  nearly  with  heaven,  and 
by  heaven  with  the  Lord  ;  hence  it  becomes  more  enamored  of 
truth,  and  more  desirous  of  the  good  of  life.  If  therefore  he 
halts  at  the  threshold  in  the  progression  to  wisdom,  the  form  of 
hia  natural  mind  remains;  and  this  receives  the  influx  of  the 
universal  sphere,  which  is  that  of  the  marriage  of  good  and  truth, 
in  the  same  manner  as  it  is  received  by  the  inferior  subjects  of 
the  animal  kingdom — beasts  and  birds  ;  and  as  these  are  merely 
natural,  the  man  in.such  case  becomes  like  them,  and  thereby 
loves  the  sex  just  as  they  do.  This  is  what  is  meant  by  the  as- 
sertion,— the  love  of  the  sex  belongs  to  the  external  or  natural 
man,  and  hence  it  is  common  to  every  animal. 

95.  VII.  But  conjugial  love  belongs  to  the  internal 

OR  SPIRITUAL  MAN  ;  AND  HENCE  THIS  LOVE   IS  PECULIAR  TO  MAN. 

The  reason  why  conjugial  love  belongs  to  the  internal  or  spiritual 
man  is,  because  in  proportion  as  a  man  becomes  more  intelligent 
and  wise,  in  the  same  proportion  he  becomes  more  internal  and 
spiritual,  and  in  the  same  proportion  the  form  of  his  mind  is 
more  perfected  ;  and  this  form  receives  conjugial  love  :  for  there- 
in it  perceives  and  is  sensible  of  a  spiritual  delight,  which  is 
inwardly  blessed,  and  a  natural  delight  thence  arising,  which 
derives  its  soul,  life,  and  essence  from  the  spiritual  delight. 

96.  The  reason  why  conjugial  love  is  peculiar  to  man,  is 
because  he  only  can  become  spiritual,  he  being  capable  of  elevat- 
ing his  intellect  above  his  natural  loves,  and  from  that  state  of 
elevation  of  seeing  them  beneath  him,  and  of  judging  of  their 
quality,  and  also  of  amending,  correcting,  and  removing  tbem 

96 


AND  ITS  CHASTE  DELIGHTS. 


96—03 


No  other  animal  can  do  this  ;  for  the  loves  of  other  animals  are 
altogether  united  with  their  inborn  knowledge;  on  which  ac 
count  this  knowledge  cannot  be  elevated  into  intelligence,  and 
still  less  into  wisdom  ;  inconsequence  of  which  every  other  ani- 
mal is  led  by  the  love  implanted  in  his  knowledge,  as  a  blind 
person  is  led  through  the  streets  by  a  dog.  This  is  the  reason 
why  conjugial  love  is  peculiar  to  man  ;  it  may  also  be  called 
native  and  near  akia  to  him  ;  because  man  has  the  faculty  of 
growing  wise,  with  which  faculty  this  love  is  united. 

97.  VIII.  With  man  conjugtal  love  is  in  the  love  of  the 
sex  as  a  gem  in  its  matkix.  As  this  however  is  merely  a  com- 
parison, we  will  explain  it  in  the  article  which  immediately  fol- 
lows :  tins  comparison  also  illustrates  what  was  shewn  just  above, 
n.  94,  95, — that  the  love  of  the  sex  belongs  to  the  external 
or  natural  man,  and  conjugial  love  to  the  internal  or  spiritual 
man. 

98.  IX.  The  love  of  the  sex  with  man  is  not  the  origin 

OF  CONJUGIAL  LOVE,  BUT  ITS  FIRST  RUDIMENT;  THUS  IT  IS  LIKE 
AN  EXTERNAL  NATURAL  PRINCIPLE,  IN  WHICH  AN  INTERNAL  SPI- 
RITUAL principle  is  implanted.  The  subject  here  treated  of  is 
love  truly  conjugial,  and  not  ordinary  love,  which  also  is  called 
conjugial,  and  which  with  some  is  merely  the  limited  love  of  the 
sex.  Love  truly  conjugial  exists  only  with  those  who  desire 
wisdom,  and  who  consequently  advance  more  and  more  into 
wisdom.  These  the  Lord  foresees,  and  provides  for  them  con- 
jugial love  ;  which  love  indeed  commences  with  them  from  the 
love  of  the  sex,  or  rather  by  it ;  but  still  it  does  not  originate  in 
it;  for  it  originates  in  proportion  to  the  advancement  in  wisdom 
and  the  dawning  of  the  light  thereof  in  man ;  for  wisdom  and 
that  love  are  inseparable  companions.  The  reason  why  conjugial 
love  commences  by  the  love  of  the  sex  is,  because  before  a  suit- 
able consort  is  found,  the  sex  in  general  is  loved  and  regarded 
with  a  fond  eye,  and  is  treated  with  civility  from  a  moral 
ground  :  for  a  young  man  has  to  make  his  choice;  and  while 
this  is  determining,  from  an  innate  inclination  to  marriage  with 
one,  which  lies  concealed  in  the  interiors  of  his  mind,  his  exter- 
nal receives  a  gentle  warmth.  A  further  reason  is,  because  de- 
terminations to  marriage  are  delayed  from  various  causes  even  to 
riper  years,  and  in  the  meantime  the  beginning  of  that  love  is  as 
lust  ;  which  with  some  actually  goes  astray  into  the  love  of  the 
sex;  yet  with  them  it  is  indulged  no  further  than  may  be  con- 
ducive to  health.  This,  however,  is  to  be  understood  as  spoken 
of  the  male  sex,  because  it  has  enticements  which  actually  inflame 
it;  but  not  of  the  female  sex.  From  these  considerations  it  is 
evident  that  the  love  of  the  sex  is  not  the  origin  of  love  truly 
conjugial ;  but  that  it  is  its  first  rudiment  in  respect  to  time,  yet 
not  in  respect  to  end  ;  for  what  is  first  in  respect  to  end,  is  first 
in  the  mind  and  its  intention,  because  it  is  regarded  as  primary  ; 

7  87 


98—101 


CONJUGIAL  LOVE 


but  to  this  first  there  is  no  approaching  unless  successively 
through  mediums,  and  these  are  not  first  in  themselves,  but  only 
conducive  to  what  is  first  in  itself. 

99.  X.  During   the    implantation    of   conjugial  love, 

THE     LOVE    OF    THE    SEX    INVERTS     ITSELF    AND    BECOMES  THE 

chaste  love  of  the  sex.  It  is  said  that  in  this  case  the  love 
of  the  sex  inverts  itself ;  because  while  conjugial  love  is  coming 
to  its  origin,  which  is  in  the  interiors  of  the  mind,  it  sees  the 
love  of  the  sex  not  before  itself  but  behind,  or  not  above  itself 
but  beneath,  and  thus  as  somewhat  which  it  passes  by  and 
leaves.  The  case  herein  is  similar  to  that  of  a  person  climbing 
from  one  office  to  another  through  a  great  variety,  till  he  reaches 
one  which  exceeds  the  rest  in  dignity  ;  when  he  looks  back  upon 
the  offices  through  which  he-  had  passed,  as  behind  or  beneath 
him  ;  or  as  when  a  person  intends  a  journey  to  the  palace  of  some 
king,  after  his  arrival  at  his  journey's  end,  he  inverts  his  view  in 
regard  to  the  objects  which  he  had  seen  in  the  way.  That  in 
this  case  the  love  of  the  sex  remains  and  becomes  chaste,  and 
yet,  to  those  who  are  principled  in  love  truly  conjugial,  is  sweeter 
than  it  was  before,  may  be  seen  from  the  description  given  of  it 
by  those  in  the  spiritual  world,  in  the  two  memorable  relations, 
n.  44,  and  55. 

100.  XI.  The   male  and  the  female  were  created  to 

BE  THE  ESSENTIAL  FORM    OF  THE  MARRIAGE  OF  GOOD  AND  TRUTH. 

The  reason  of  this  is,  because  the  male  was  created  to  be  the 
understanding  of  truth,  thus  truth  in  form  ;  and  the  female  was 
created  to  be  the  will  of  good,  thus  good  in  form  ;  and  there 
is  implanted  in  each,  from  their  inmost  principles,  an  inclination 
to  conjunction  into  a  one,  as  may  be  seen  above,  n.  8S  ;  thus  the 
two  make  one  form,  which  emulates  the  conjugial  form  of  good 
and  truth.  It  is  said  to  emulate  it,  because  it  is  not  the  same, 
but  is  like  it;  for  the  good  which  joins  itself  with  the  truth 
belonging  to  the  man,  is  from  the  Lord  immediately  ;  whereas 
the  good  of  the  wife,  which  joins  itself  with  the  truth  belonging 
to  the  man,  is  from  the  Lord  mediately  through  the  wife  ;  there- 
fore there  are  two  goods,  the  one  internal,  the  other  external, 
which  join  themselves  with  the  truth  belonging  to  the  husband, 
and  cause  him  to  be  constantly  in  the  understanding  of  truth, 
and  thence  in  wisdom,  by  love  truly  conjugial  :  hut  on  this  sub- 
ject more  will  he  said  in  the  following  pages. 

101.  XII.  MaRRIKD  PARTNKRS  ARK  THAT  FORM  IN  THEIR 
5NMOST  PB1NCHPLE8,  AND  THENCE  IN  WHAT  IS  DERIVED  FROM 
1IIOSK    PRINCIPLES,   IN    PROPORTION    AS  THE   INTERIORS  OF  THEIR 

/.iinds  ark  OPKNED,  There  are  three  things  of  which  every  man 
consists,  and  which  follow  in  an  orderly  connection, — the  soul, 
the  mind,  and  the  body  :  his  inmost  is  the  soul,  his  middle  is 
the  mind,  and  his  ultimate  is  the  body.  Every  thing  which 
flows  from  the  Lord  into  a  man,  flows  into  his  inmost  principle. 
98 


AND  ITS  CHASTE  DELIGHTS. 


101—103 


which  is  the  soul,  and  descends  thence' into  his  middle  principle, 
which  is  the  mind,  and  through  this  into  his  ultimate  principle, 
which  is  the  body.  Suoh  is  the  nature  of  the  influx  of  "the  mar- 
riage of  good  and  truth  from  the  Lord  with  man  :  it  flows  imme- 
diately  into  his  soul,  and  thence  proceeds  to  the  principles  next 
succeeding,  and  through  these  to  the  extreme  or  outermost :  and 
thus  conjointly  all  the  principles  constitute  conjugial  love.  From 
an  idea  of  this  influx  it  is  manifest,  that  two  married  partners  are 
the  form  of  conjugial  love  in  their  inmost  principles,  and  thence 
in  those  derived  from  the  inmost. 

102.  But  the  reason  why  married  partners  become  that  form 
in  proportion  as  the  interiors  of  their  minds  are  opened,  is,  be- 
cause the  mind  is  successively  opened  from  infancy  even  to 
extreme  old  age:  for  a  man  is  born  corporeal:  and  in  proportion 
as  the  mind  is  opened  proximately  above  the  body,  he  becomes 
rational ;  and  in  proportion  as  his  rational  principle  is  purified, 
and  as  it  were  drained  of  the  fallacies  which  flow  in  from  the 
bodily  senses,  and  of  the  concupiscences  which  flow  in  from 
the  allurements  of  the  flesh,  in  the  same  proportion  it  is  opened  ; 
and  this  is  affected  solely  by  wisdom  :  and  when  the  interiors  of 
the  rational  mind  are  open,  the  man  becomes  a  form  of  wisdom  ; 
and  this  form  is  the  receptacle  of  love  truly  conjugial.  "The 
wisdom  which  constitutes  this  form,  and  receives  this  love,  is 
rational,  and  at,  the  same  time  moral,  wisdom:  rational  wisdom 
regards  the  truths  and  goods  which  appear  inwardly  in  man,  not, 
as  its  own,  but  as  flowing  in  from  the  Lord;  and  moral  wisdom 
shuns  evils  and  falses  as  leprosies,  especially  the  evils  of  lascivi- 

onsness,  which  contaminate  its  conjugial  love." 

*        #         *         #        *        *  v 

103.  To  the  above  I  shall  add  two  memorable  relations  : 
the  first  is  this.  One  morning  before  sun-rise  I  was  looking 
towards  the  east  in  the  spiritual  world,  and  I  saw  four  horsemen 
as  it  were  issuing  from  a  cloud  refulgent  with  the  flame  of  the 
dawing  day.  On  their  heads  they  had  crested  helmets,  on 
their  arms  as  it  were  wings,  and  around  their  bodies  light 
orange-colored  tunics;  thus  clad  as  for  expedition,  they  rose 
in  their  seats,  and  gave  their  horses  the  reins,  which  thus  ran 
as  if  they  had  had  wings  to  their  feet.  I  kept  my  eye  fixed  on 
their  course  or  flight,  desiring  to  know  where  they  were  going  ; 
and  lo  !  three  of  the  horsemen  took  their  direction  towards  three 
different  quarters,  the  south,  the  west,  and  the  north  ;  and  the 
fourth  in  a  short  space  of  time  halted  in  the  east.  Wondering 
at  all  this,  I  looked  up  into  heaven,  and  inquired  where  those 
horsemen  were  going?  1  received  for  answer,  ''To  the  wise 
men  in  the  kingdoms  of  Europe,  who  with  clear  reasoning  and 
acute  discernment  discuss  the  subjects  of  their  investigation,  and 
are  distinguished  above  the  rest  for  their  genius,  that  they  may 
assemble  together  and  explain  the  secret  RK8PKcnyo  the  origin 


103,  104 


CONJUGIAL  LOVE 


OF  CONJUGIAL  LOVE,  AND'  RESPECTING   ITS    VIRTUE  OR  POTENCY." 

It  was  then  said  from  heaven,  "Wait  awhile,  and  you  will  see 
twenty -seven  chariots;  three,  in  which,  are  Spaniards;  three,  in 
which  are  Frenchmen  ;  three,  in  which  are  Italians;  three,  in 
which  are  Germans  ;  three,  in  which  are  Dutchmen  or  Holland- 
ers ;  three,  in  which  are  Englishmen ;  three,  in  which  are  Swedes ; 
three,  in  which  are  Danes;  and  three,  in  which  are  Poles."  In 
about  two  hours  I  saw  the  chariots,  drawn  by  horses  of  a  pale- 
red  color,  with  remarkable  trappings :  they  passed  rapidly  along 
towards  a  spacious  house  in  the  confines  of  the  east  and  south, 
around  which  all  alighted  from  their  several  chariots,  and  entered 
in  with  much  confidence.  Then  it  was  said  to  me,  "  Go,  and  do 
you  also  enter,  and  you  will  hear."  I  went  and  entered  :  and  on 
examining  the  house  within,  I  saw  that  it  was  square,  the  sides 
looking  to  the  four  quarters  :  in  each  side  there  were  three  high 
windows  of  crystalline  glass,  the  frames  of  which  were  of  olive- 
wood  ;  on  each  side  of  the  frames  were  projections  from  the  walls, 
like  chambers  vaulted  above,  in  which  there  were  tables.  The 
walls  of  these  chambers  were  of  cedar,  the  roof  of  the  noble 
almug  wood,  and  the  floor  of  poplar  boards.  Near  the  eastern 
wall,  where  no  windows  were  seen,  there  was  set  a  table  overlaid 
with  gold,  on  which  was  placed  a  turban  set  with  precious 
stones,  which  was  to  be  given  as  a  prize  or  reward  to  him  who 
should  by  investigation  discover  the  secret  about  to  be  proposed. 
While  my  attention  was  directed  to  the  chamber  projections  like 
closets  near  the  windows,  I  saw  five  men  in  each  from  every 
kingdom  of  Europe,  who  were  prepared  and  waiting  to  know  the 
object  for  the  exercise  of  their  judgements.  An  angel  then  pre- 
sented himself  in  the  middle  of  the  palace,  and  said,  "The  object 
tor  the  exercise  of  your  judgements  shall  be  respecting  the 

ORIGIN    OF    CONJUGIAL    LOVE,    AND    RESPECTING    ITS    VIRTUE  OR 

potency.  Investigate  this  and  decide  upon  it ;  and  write  your 
decision  on  a  piece  of  paper,  and  put  it  into  the  silver  urn  which 
you  see  placed  near  the  golden  table,  and  subscribe  the  initial 
letter  of  the  kingdom  from  which  you  come  ;  as  F  for  French, 
li  for  Batavians  or  Hollanders,  I  for  Italians,  E  for  English, 
?  for  Poles,  G  for  German,  H  for  Spaniards  (ITispani),  D  for 
Danes,  S  for  Swedes."  As  he  said  this,  the  angel  departed, 
saying,  "  I  will  return."  Then  the  live  men,  natives  of  the  same 
country,  in  each  closet  near  the  windows,  took  into  consideration 
the  proposed  subject,  examined  it  attentively,  and  came  to  a  de- 
cision according  to  their  respective  talents  and  powers  of  judge- 
ment, which  they  wrote  on  a  piece  of  paper,  and  placed  it  in  the 
silver  urn,  having  first  subscribed  the  initial  letter  of  their  king- 
dom. This  business  being  accomplished  in  about  three  hours, 
the  angel  returned  and  drew  the  papers  in  order  from  the  urn, 
and  read  them  before  the  assembly. 

104.  From  the  first  paper  which  he  happened  to  lay  hold 
100 


AND  ITS  CHASTE  DELIGHTS. 


104r-106 


of,  he  read  as  follows ;  "  We  five,  natives  of  the  same  country,  in 
our  closet  have  decreed  that  the  origin  of  conjugial  love  is  from 
the  most  ancient  people  in  the  golden  age,  and  that  it  was  de- 
rived to  them  from  the  creation  of  Adam  and  his  wife :  hence  ia 
the  origin  of  marriages,  and  with  marriages  the  origin  of  con- 
jugial  love.  The  virtue  or  potency  of  conjugial  love  we  derive 
from  no  other  source  than  climate  or  situation  in  regard  to  the 
sun,  and  the  consequent  heat  of  the  country ;  and  we  are  con- 
firmed in  this  sentiment,  not  by  vain  conjectures  of  reason,  but 
by  evident  proofs  of  experience,  as  by  the  case  of  the  people  who 
live  under  the  line,  or  the  equinoctial,  where  the  heat  of  the  day 
is  intense,  and  by  the  case  of  those  who  live  nearer  to  the  line, 
or  more  distant  from  it ;  and  also  from  the  co-operation  of  the 
sun's  heat  with  the  vital  heat  in  the  living  creatures  of  the  earth 
and  the  fowls  of  heaven,  in  the  time  of  spring  during  prolifica- 
tion.  Moreover,  what  is  conjugial  love  but  heat,  which  becomes 
virtue  or  potency,  if  the  heat  supplied  from  the  sun  be  added  to 
it?"  To  this  decision  was  subscribed  the  letter  H,  the  initial  of 
the  kingdom  from  which  they  were. 

105.  After  this  he  put  his  hand  into  the  urn  a  second  time, 
and  took  out  a  paper  from  which  he  read  as  follows  :  "  We, 
natives  of  the  same  country,  in  our  lodge  have  agreed  that  the 
origin  of  conjugial  love  is  the  same  with  the  origin  of  marriages, 
which  were  sanctioned  by  laws  in  order  to  restrain  man's  innate 
concupiscences  prompting  him  to  adultery,  which  ruins  the  soul, 
defiles  the  reason,  pollutes  the  morals,  and  infects  the  body  with 
disease :  for  adultery  is  not  human  but  bestial,  not  rational  bnt 
brutish,  and  thus  not  in  any  respect  Christian  but  barbarous : 
with  a  view  to  the  condemnation  of  such  adultery,  marriages 
originated,  and  at  the  same  time  conjugial  love.  The  case  is 
the  same  with  the  virtue  or  potency  of  this  love  ;  for  it  depends 
on  chastity,  which  consists  in  abstaining  from  the  rovings  of 
whoredom:  the  reason  is,  because  virtue  or  potency,  with  him 
who  loves  his  married  partner  alone,  is  confined  to  one,  and  is 
thus  collected  and  as  it  were  concentrated  ;  and  then  it  becomes 
refined  like  a  quintessence  from  which  all  defilement  is  sepa- 
rated, which  would  otherwise  be  dispersed  and  cast  away  in 
every  direction.  One  of  us  five,  who  is  a  priest,  has  also  added 
predestination  as  a  cause  of  that  virtue  or  potency,  saying, '  Are 
not  marriages  predestinated?  and  this  being  the  case,  are  not 
the  progeny  thence  issuing  and  the  means  conducive  thereto, 
predestinated  also?'  He  insisted  on  adding  this  cause  be- 
cause he  had  sworn  to  it."  To  this  decision  -was  subscribed 
the  letter  B.  On  hearing  it,  a  certain  spirit  observed  with  u 
smile,  "How  fair  an  apology  is  predestination  for  weakness  or 
impotence !" 

106.  Presently  he  drew  from  the  urn  a  third  paper,  from 
which  he  read  as  follows  :  "  We,  natives  of  the  same  country, 

101 


106—108 


CONJUGIAL  LOVE 


in  our  department  have  deliberated  concerning  the  causes  of  the 
origin  of  conjugial  love,  and  have  seen  this  to  be  the  principal, 
that  it  is  the  same  with  the  origin  of  marriage,  because  con- 
jugial love  had  no  existence  before  marriage  ;  and  the  ground  of 
its  existence  is,  that  when  any  one  is  desperately  in  love  with  a 
virgin,  he  desires  in  heart  and  soul  to  possess  her  as  being  lovely 
above  all  things  ;  and  as  soon  as  she  betroths  herself  to  him  he 
regards  her  as  another  self.  That  this  is  the  origin  of  conjugial 
love,  is  clearly  manifest  from  the  fury  of  every  man  against  his 
rivals,  and  from  the  jealous}-  which  takes  place  in  case  of  viola- 
tion. "We  afterwards  considered  the  origin  of  the  virtue  or 
potency  of  this  love ;  and  the  sentiments  of  three  prevailed 
against  the  other  two,  viz.,  that  virtue  or  potency  with  a  married 
partner  arises  from  some  degree  of  licentiousness  with  the  sex. 
They  affirmed  that  they  knew  from  experience  that  the  potency 
of  the  love  of  the  sex  is  greater  than  the  potency  of  conjugial 
love."  To  this  decision  was  subscribed  the  letter  I.  On  hear- 
ing it,  there  was  a  cry  from  the  table,  "Remove  this  paper 
and  take  another  out  of  the  urn." 

107.  And  instantly  he  drew  out  a  fotjkth,  from  which  he 
read  as  follows  :  "  We,  natives  of  the  same  country,  under  our 
window  have  come  to  this  conclusion,  that  the  origin  of  conjugial 
love  and  of  the  love  of  the  sex  is  the  same,  the  former  being  de- 
rived from  the  latter ;  only  that  the  love  of  the  sex  is  unlimited, 
indeterminate,  loose,  promiscuous,  and  roving;  whereas  conjugial 
love  is  limited,  determinate,  fixed,  regular,  and  constant;  and 
that  this  love  therefore  has  been  sanctioned  and  established  by 
the  prudence  of  humau  wisdom  as  necessary  to  the  existence  of 
every  empire,  kingdom,  commonwealth,  and  even  society;  for 
without  it  men  would  wander  like  droves  of  cattle  in  fields  and 
forests,  with  harlots  and  ravished  females,  and  would  fly  from 
one  habitation  to  another  to  avoid  the  bloody  murders,  violations, 
and  depredations,  whereby  the  whole  human  race  would  be  in 
danger  of  being  extirpated.  This  is  our  opinion  concerning  the 
origin  of  conjugial  love.  But  the  virtue  or  potency  of  conjugial 
love  we  deduce  from  an  uninterrupted  state  of  bodily  health  con- 
tinuing from  infancy  to  old  age  ;  for  the  man  who  always  retains 
a  sound  constitution  and  enjoys  a  continual  freedom  from  sick- 
ness, feels  his  vigor  unabated,  while  his  fibres,  nerves,  muscles, 
and  sinews,  are  neither  torpid,  relaxed,  nor  feeble,  but  retain  the 
full  strength  of  their  powers  :  farewell."  To  this  decision  was 
subscribed  the  letter  E. 

108.  Fifthly,  he  drew  a  paper  out  of  the  urn,  from  which 
he  read  as  follows :  "  We,  natives  of  the  same  country,  at  our 
table,  from  the  rationality  of  our  minds,  have  examined  into  the 
origin  of  conjugial  love  and  of  its  virtue  or  potency ;  and  from 
all  the  considerations  which  have  presented  themselves,  we  have 
seen  and  concluded  upon  no  other  origin  of  conjugial  love  than 

102 


AND  ITS  CHASTE  DELIGHTS. 


108,  109 


this;  that  every  man,  from  incentives  and  consequent  incitements 
which  are  concealed  in  the  interiors  of  his  mind  and  hody,  after 
indulging  in  various  desires  of  his  eyes,  at  length  fixes  his  mind 
and  inclination  on  one  of  the  female  sex,  until  his  passion  is  deter- 
mined entirely  to  her  :  from  this  moment  his  warmth  is  enkindled 
more  and  more,  until  at  length  it  becomes  a  flame  ;  in  this  state 
the  inordinate  love  of  the  6ex  is  banished,  and  conjugial  love 
takes  its  place.  A  youthful  bridegroom  under  the  influence  of 
this  flame,  knows  no  other  than  that  the  virtue  or  potency  of 
this  love  will  never  cease  ;  for  he  wants  experience  and  therefore 
knowledge  respecting  a  state  of  the  failure  of  his  powers,  and  of 
the  coldness  of  love  which  then  succeeds  to  delights  :  conjugial 
love  therefore  has  its  origin  in  this  first  ardor  before  the  nuptial 
ceremony,  and  from  the  same  source  it  derives  its  virtue  or 
potency  ;  but  this  virtue  or  potency  changes  its  aspect  after  the 
nuptial  ceremony,  and  decreases  and  increases  ;  yet  still  it  con- 
tinues with  regular  changes,  or  with  decrease  and  increase,  even 
to  old  age,  by  means  of  prudent  moderation,  and  by  restraining 
the  libidinous  desires  which  burst  forth  from  the  lurking  places 
of  the  mind  not  yet  thoroughly  purified  :  for  libidinous  desire 
precedes  wisdom.  This  is  our  judgement  concerning  the  origin 
and  continuance  of  conjugial  virtue  or  potency."  To  this  deci- 
sion was  subscribed  the  letter  P. 

109.  Sixthly,  he  drew  out  a  paper,  from  which  he  read  as 
follows:  "We,  natives  of  the  same  country,  from  the  fellowship 
subsisting  among  us,  have  attentively  considered  the  causes  of 
the  origin  of  conjugial  love,  and  have  agreed  in  assigning  two; 
one  of  which  is  the  right  education  of  children,  and  the  other 
the  distinct  possession  of  inheritances.  We  have  assigned  these 
two,  because  they  aim  at  and  regard  the  same  end,  which  is  the 
public  good  :  and  this  end  is  obtained,  because  infants  conceived 
and  born  from  conjugial  love  become  proper  and  true  children; 
and  these  in  consequence  of  the  natural  love  of  the  parents, 
exalted  by  the  consideration  of  their  offspring  being  legitimate, 
are  educated  to  be  heirs  of  all  their  parents'  possessions  both 
spiritual  and  natural.  That  the  public  good  is  founded  on  a 
light  education  of  children  and  on  a  distinct  possession  of 
inheritances,  is  obvious  to  reason.  Of  the  love  of  the  sex 
and  conjugial  love,  the  latter  appears  as  if  it  were  one  with 
ihu  former,  but  it  is  distinctly  different ;  neither  is  the  one  love 
near  to  the  other,  but  within  it;  and  what  is  within  is  more 
excellent  than  what  is  without :  and  we  have  seen  that  conjugial 
love  from  creation  is  within,  and  lies  hid  in  the  love  of  the  sex, 
just  as  an  almond  does  in  its  shell ;  therefore  when  conjugial  love 
comes  out  of  its  shell,  which  is  the  love  of  the  sex,  it  glitters 
before  the  angels  like  a  gem,  a  beryl,  and  astroites.  The  reason 
of  this  is,  because  on  conjugial  love  is  inscribed  the  safety  of  the 
whole  human  race,  which  we  conceive  to  be  understood  by  the 

103 


109—111 


CONJUGIAL  LOVE 


public  good.  This  is  our  judgement  respecting  the  origin  of  this 
love.  With  respect  to  the  origin  of  its  virtue  or  potency,  from  a 
consideration  of  its  causes,  we  have  concluded  it  to  be  the  deve- 
lopment and  separation  of  conjugial  love  from  the  love  of  the 
sex,  which  is  effected  by  wisdom  on  the  man's  part,  and  by  the 
love  of  the  man's  wisdom  on  the  part  of  the  wife :  for  the  love  of 
the  sex  is  common  to  man  and  beast ;  whereas  conjugial  love  is 
peculiar  to  men  :  therefore  so  far  as  conjugial  love  is  developed 
and  separated  from  the  love  of  the  sex,  so  far  a  man  is  a  man  and 
not  a  beast  ;  and  a  man  acquires  virtue  or  potency  from  his  love, 
as  a  beast  does  from  his."  To  this  decision  was  subscribed  the 
letter  G. 

110.  Seventhly,  he  drew  out  a  paper  from  which  he  read  as 
follows :  "  We,  natives  of  the  same  country,  in  the  chamber  under 
the  light,  of  our  window,  have  found  our  thoughts  and  thence 
our  judgements  exhilarated  by  meditating  on  conjugial  love ;  for 
who  is  not  exhilarated  by  this  love,  which,  while,  it  prevails  in  the 
mind,  prevails  also  through  the  whole  body?  We  judge  of  the 
origin  of  this  love  from  its  delights ;  for  who  in  any  case  knows 
or  has  known  the  trace  of  any  love  except  from  its  delight  and 
pleasurableness  ?  The  delights  of  conjugial  love  in  their  origins 
are  felt  as  beatitudes,  satisfactions,  and  happinesses,  in  their 
derivations  as  pleasantnesses  and  pleasures,  and  in  th*ir  ultimates 
as  superlative  delights.  The  love  of  the  sex  therefore  originates 
when  the  interiors  of  the  mind,  and  thence  the  interiors  of  the 
body,  are  opened  for  the  influx  of  those  delights  ;  but  conjugial 
love  originated  at  the  time  when,  from  entering  into  marriage 
engagements,  the  primitive  sphere  of  that  love  ideally  promoted 
those  delights.  The  virtue  or  potency  of  this  love  arises  from  its 
passing,  with  its  inmost  principles,  from  the  mind  into  the  body; 
for  the  mind,  by  derivation  from  the  head,  is  in  the  body,  while 
it  feels  and  acts,  especially  when  it  is  delighted  from  this  love  : 
hence  we  judge  of  the  degrees  of  its  potency  and  the  regularity  ot 
its  alterations.  Moreover  we  also  deduce  the  virtue  of  potency 
from  the  stock  whence  a  man  is  descended:  if  this  be  noble  on 
the  father's  side,  it  becomes  also  by  transmission  noble  witli  his 
offspring.  That  such  nobility  is  generated,  inherited  and  de- 
scends by  transmission,  is  agreeable  to  the  dictates  of  reason 
supported  by  experience."  To  this  decision  was  subscribed  the 
letter  F. 

111.  From  the  paper  which  came  forth  the  eighth  in  order, 
he  read  as  follows:  "We,  natives  of  the  same  country,  in  our 
place  of  assembly  have  not  discovered  the  real  origin  of  conjugial 
love,  because  it  lies  deeply  concealed  in  the  sacred  repositories 
of  the  mind.  The  most  consummate  vision  cannot,  by  any  intel- 
lectual effort,  reach  that  love  in  its  origin.  We  have  made  many 
conjectures ;  hut  after  the  vain  exertion  of  subtle  inquiry,  we 
have  been  in  doubt  whether  our  conjectures  might  not  be  called 

101 


AND  ITS  CHASTE  DELIGHTS. 


Ill,  112 


rather  trifling  than  judicious  ;  therefore  whoever  is  desirous  to 
extract  the  origin  of  that  love  from  the  sacred  repositories  of  his 
mind,  and  to  exhibit  it  clearly  before  his  eyes,  let  him  go  to 
Velphos.  We  have  contemplated  that  love  beneath  its  origin, 
and  have  seen  that  in  the  mind  it  is  spiritual,  and  as  a  fountain 
from  which  a  sweet  stream  flows,  whence  it  descends  into  the 
breast,  where  it  becomes  delightful,  and  is  called  bosom  love, 
which  in  itself  is  full  of  friendship  and  confidence,  from  a  full 
inclination  to  reciprocality ;  and  that  when  it  has  passed  the 
breast,  it  becomes  genial  love.  These  and  similar  considerations, 
which  a  young  man  revolves  in  his  mind  while  he  is  determining 
his  choice  to  one  of  the  sex,  kindle  in  his  heart  the  fire  of  conju- 
gial love ;  which  fiie,  as  it  is  the  primitive  of  that  love  is  its  origin. 
In  respect  to  the  origin  of  its  virtue  or  potency,  we  acknowledge 
no  other  than  that  love  itself,  they  being  inseparable  companions, 
yet  still  they  are  such  that  sometimes  the  one  precedes  and  some- 
times the  other.  When  the  love  precedes  and  the  virtue  or  potency 
follows  it,  each  is  noble  because  in  this  case  potency  is  the  virtue 
of  conjugiallove;  but  if  the  potency  precedes  and  the  love  follows, 
each  is  then  ignoble;  because  in  this  case  the  love  is  subordinate 
to  carnal  potency  ;  we  therefore  judge  of  the  quality  of  each  from 
the  order  in  which  the  love  descends  or  ascends,  and  thus  pro- 
ceeds from  its  origin  to  its  proposed  end."  To  this  decision  was 
subscribed  the  letter  D. 

112.  Lastly,  or  ninthly,  he  took  up  a  paper,  from  which  he 
read  as  follows:  "We,  natives  of  the  same  country,  in  our  council- 
chamber  have  exercised  our  judgement  on  the  two  points  pro- 
posed, viz.,  the  origin  of  conjugial  love,  and  the  origin  of  its 
virtue  or  potency.  In  the  subtleties  of  inquiry  respecting  the 
origin  of  conjugial  love,  in  order  to  avoid  obscurity  in  our  rea- 
sonings, we  have  distinguished  between  the  love  of  the  sex  as 
being  spiritual,  natural,  and  carnal ;  and  by  the  spiritual  love  of 
the  sex  we  have  understood  love  truly  conjugial,  because  this 
is  spiritual ;  and  by  the  natural  love  of  the  sex  we  have  under- 
stood polygamical  love,  because  this  is  natural ;  and  by  the 
merely  carnal  love  of  the  sex  we  have  understood  adulterous  love 
because  this  is  merely  carnal.  In  exercising  our  judgements  to 
examine  into  love  truly  conjugial,  we  have  clearly  seen  that  this 
love  exists  only  between  one  male  and  one  female,  and  that  from 
creation  it  is  celestial  and  inmost,  the  soul  and  father  of  all  good 
loves,  being  inspired  into  the  first  parents,  and  capable  of  being 
inspired  into  Christians;  it  is  also  of  such  a  conjunctive  nature 
that  by  it  two  minds  may  become  one  mind,  and  two  men 
{homines)  as  it  were  one  man  (homo);  which  is  meant  by  becom- 
ing one  flesh.  Tha  this  love  was  inspired  at  creation,  is  plain 
from  these  words  in  the  book  of  creation,  '•'■And  a  man  shall  leave 
-father  and  mother,  and  shall  cleave  to  his  wife;  and  they  shall  be 
one  flesh,''  Gen.  ii.  24.    That  it  can  be  inspired  into  Christians, 

103 


112-115 


C0X.7UGIAL  LOVK 


is  evident  from  these  words,  '  Jesus  said,  Have  ye  not  read,  thai 
he  who  made  them  f  rom  the  beginning,  made  them  male  and 
female,  and  said,  For  this  cause  shall  a  man  leave  father  and 
mother,  and  shall  cleave  to  his  wife  ;  and  they  two  shall  be  one 
flesh  ?  Wherefore  they  are  no  longer  two  but  one  flesh]  Matt. 
xix.  4 — 6.  So  far  in  regard  to  the  origin  of  conjugial  love:  but 
as  to  the  origin  of  the  virtue  or  potency  of  love  truly  conjugial, 
we  conceive  it  to  proceed  from  a  similitude  of  minds  and  una- 
nimity ;  for  when  two  minds  are  conjugially  united,  their 
thoughts  spiritually  kiss  each  other,  and  these  inspire  into  the 
body  their  virtue  or  potency."  To  this  decision  was  subscribed 
the  letter  S. 

113.  There  were  standing  behind  an  oblong  stage  in  the 
palace,  erected  before  the  doors,  some  strangers  from  Africa,  who 
cried  out  to  the  natives  of  Europe,  "Permit  one  of  us  to  deliver 
his  sentiments  respecting  the  origin  of  conjugial  love,  and  respect- 
ing its  virtue  or  potency."  And  immediately  all  the  tables  gave 
signs  of  assent  with  their  hands.  Then  one  of  them  entered 
and  stood  at  the  table  on  which  the  turban  was  placed,  and  said, 
"  You  Christians  deduce  the  origin  of  conjugial  love  from  love 
itself;  but  we  Africans  deduce  it  from  the  God  of  heaven  and 
earth.  Is  not  conjugial  love  a  chaste,  pure,  and  holy  love  ?  Are 
not  the  angels  of  heaven  principled  therein  ?  Is  not  the  whole 
human  race,  and  thence  the  whole  angelic  heaven,  the  seed  of 
that  love?  And  can  such  super-eminent  principle  derive  its 
existence  from  any  other  source  than  from  God  himself,  the 
Creator  and  Preserver  of  the  universe?  You  Christians  deduce 
conjugial  virtue  or  potency  from  various  causes  rational  and 
natural ;  but  we  Africans  deduce  it  from  the  state  of  man's  con- 
junction with  the  God  of  the  universe.  This  state  we  call  a  state 
of  religion  ;  but  you  call  it  a  state  of  the  church  :  for  when  the 
love  is  derived  from  that  state,  and  is  fixed  and  permanent,  it 
must  needs  produce  its  own  virtue,  which  resembles  it,  and  thus 
also  is  fixed  and  permanent.  Love  truly  conjugial  is  known  only 
to  those  few  who  live  near  to  God ;  consequently  the  potency  of 
that  love  is  known  to  none  else.  This  potency  is  described  by 
the  angels  in  the  heavens  as  the  delight  of  a  perpetual  spring." 

114.  As  he  said  these  word,  the  whole  assembly  arose,  and 
lo !  behind  the  golden  table  on  which  lay  the  turban,  there  ap- 
peared a  window  that  had  not  before  been  seen  ;  and  through  it 
was  heard  a  voice,  saying,  "  The  African  is  to  have  the 
turban."  The  angel  then  gave  it  into  his  hand,  but  did  not 
place  it  upon  his  head ;  and  he  went  home  with  it.  The  inha- 
bitants of  the  kingdoms  of  Europe  then  left  the  assembly  and 
entered  their  chariots,  in  which  they  returned  to  their  respec- 
tive societies. 

115.  The  second  memorable  relation.  Awaking  from 
sleep  at  midnight,  I  saw  at  some  elevation  towards  the  east  ac 

106 


AND  ITS  CHASTE  DELIGHT'S. 


115 


angel  holding  in  his  right  hand  a  paper,  which  appeared  extremely 
bright,  being  illuminated  by  the  light  flowing  from  the  sun. 
In  the  middle  of  the  paper  there  was  written  in  golden  letters, 
the  marriage  of  good  and  tkl'th.  From  the  writing  there 
darted  forth  a  splendor  which  formed  a  wide  circle  about  the 
paper.  This  circle  or  encompassing  splendor  appeared  like  the 
early  dawn  in  spring.  After  this  I  saw  the  angel  descending 
with  the  paper  in  his  hand  ;  and  as  he  descended  the  paper  be- 
came less  and  less  lucid,  and  the  writing,  which  was  the  mar- 
riage of  good  and  truth,  changed  from  a  golden  into  a  silver 
color,  afterwards  into  a  copper  color,  next  into  an  iron  color,  and 
at  length  into  the  color  of  iron  and  copper  rust:  finally,  I  saw 
the  angel  enter  an  obscure  mist,  and  through  the  mist  descend 
upon  the  ground  ;  and  here  I  did  not  see  the  paper,  although  he 
still  held  it  in  his  hand.  This  happened  in  the  world  of  spirits, 
in  which  all  men  first  assemble  alter  their  decease.  The  angel 
then  said  to  me,  "  Ask  those  who  come  hither  whether  they  see 
me,  or  anything  in  my  hand."  There  came  a  great  number  ; 
one  company  from  the  east,  another  from  the  south,  another 
from  the  west,  and  another  from  the  north ;  and  I  asked  those 
who  came  from  the  east  and  from  the  south,  who  in  the  world  had 
applied  themselves  to  literary  pursuits,  "  Do  you  see  any  one 
here  with  me,  and  anything  in  his  hand?"  They  all  said, 
u  No."  I  then  put  the  same  question  to  those  who  came  from 
the  west  and  from  the  north,  who  in  the  world  had  believed  in 
the  words  of  the  learned  ;  and  these  gave  the  same  answer  : 
nevertheless  the  last  of  them,  who  in  the  world  had  been  prin- 
cipled in  simple  faith  grounded  in  charity,  or  in  some  degree  of 
truth  grounded  in  good,  when  the  rest  were  gone  away,  said, 
that  they  saw  a  man  with  a  paper,  the  man  in  a  graceful  dress, 
and  the  paper  with  letters  written  upon  it :  and  when  they 
applied  their  eyes  nearer  to  it,  they  said  that  they  could  read 
these  words,  The  marriage  of good  and  truth y  and  they  addressed 
the  angel,  intreating  him  to  explain  to  them  the  meaning  of  the 
writing.  He  said,  ,k  All  things  in  the  whole  heaven  and  in  the 
whole  world,  are  a  marriage  of  good  and  truth;  for  all  things 
whatever,  both  those  which  live  and  communicate  life  and  those 
which  do  not  live  and  do  not  communicate  life,  were  created 
from  and  into  the  marriage  of  good  and  truth.  There  does  not 
exist  anything  which  was  created  into  truth  alone,  or  any  tiling 
which  was  created  into  good  alone:  solitary  good  or  solitary 
truth  is  not  any  thing ;  but  by  marriage  they  exist  and  become 
something,  which  derives  its  nature  and  quality  from  that  of  the 
marriage.  In  the  Lord  the  Creator  are  divine  good  and  divine 
truth  in  their  very  substance:  the  esse  of  his  substance  is  divine 
good,  and  its  existere  is  divine  truth  :  in  him  also  they  are  in 
their  very  essential  union  ;  for  in  him  they  infinitely  make  a  one  : 
and  since  these  two  in  the  Creator  himself  are  a  one,  therefore 

107 


115 


CONJUGIAL  LOVE 


also  tbey  are  a  one  in  all  things  created  froir.  him  ;  hereby  also 
the  Creator  is  conjoined  in  an  eternal  covenant  as  of  marriage 
with  all  things  created  from  himself."  The  angel  further  said, 
that  the  Sacred  Scripture,  which  proceeded  immediately  from  the 
Lord,  is  in  general  and  in  particular  a  marriage  of  good  and 
truth  ;  and  since  the  church,  which  is  formed  by  the  truth  of 
doctrine,  and  religion,  which  is  formed  by  the  good  of  life 
agreeable  to  the  truth  of  doctrine,  are  with  Christians  derived 
solely  from  the  Sacred  Scripture,  therefore  it  may  manifestly 
appear,  that  the  church  in  general  and  in  particular  is  a  mar- 
riage of  good  and  truth  ;  (that,  this  is  the  case,  may  be  seen  in 
the  Apocalypse  Revealed,  n.  373,  483.)  "What  has  just  been 
said  concerning  the  marriage  of  good  and  truth,  is  applicable 
also  to  the  markiage  of  charity  and  faith;  for  good  relates  to 
charity,  and  truth  to  faith.  Some  of  the  spirits  above-mentioned 
who  did  not  see  the  angel  and  the  writing,  being  still  near,  and 
hearing  these  things,  said  in  an  under  tone,  "  Yes,  we  also  com- 
prehend what  has  been  spoken;"  but  the  angel  then  said  to  them, 
"Turn  aside  a  little  from  me  and  speak  in  like  manner."  They 
turned  aside,  and  then  said  aloud,  "  It  is  not  so."  After  this  the 
angel  spoke  concerning  the  marriage  of  good  and  troth  with 
married  pairs,  saying,  that  if  their  minds  were  in  that  marriage, 
the  husband  being  truth,  and  the  wife  the  good  thereof,  they 
would  both  be  in  the  delights  of  the  blessedness  and  innocence, 
and  thence  in  the  happiness  which  the  angels  of  heaven  enjoy ; 
and  in  this  state  the  prolific  principle  of  the  husband  would  be 
in  a  continual  spring,  and  thereby  in  the  endeavour  and  vigor  of 
propagating  its  truth,  and  the  wife  would  be  in  a  continual  re- 
ception thereof  from  a  principle  of  love.  The  wisdom  which 
husbands  derive  from  the  Lord,  is  sensible  of  no  greater  delight 
than  to  propagate  its  truths  ;  and  the  love  of  wisdom  which  wives 
have  from  the  Lord  is  sensible  of  no  higher  gratification  than  to 
receive  those  truths  as  it  were  in  the  womb,  and  thus  to  conceive 
them,  to  carry  them  in  the  womb,  and  to  bring  them  forth. 
Spiritual  prolifications  with  the  angels  of  heaven  are  of  this  sort ; 
and  if  you  are  disposed  to  believe  it,  natural  prolifications  are 
also  from  the  same  origin.  The  angel,  after  a  salutation  of 
peace,  raised  himself  from  the  ground,  and  passing  through  tho 
mist  ascended  into  heaven  ;  and  then  the  paper  shone  as  before 
according  to  the  degrees  of  ascent ;  and  behold  1  the  circle,  which 
before  appeared  as  the  dawn  of  day,  descended  and  dispelled 
the  mist  which  caused  darkness  on  the  ground,  and  a  bright 
sunshine  succeeded. 


108 


AND  ITS  CHASTE  DELIGHTS. 


116 


ON   THE    MARRIAGE   OF   THE    LORD    AND    THE  CHURCH, 
AND    ITS  CORRESPONDENCE. 

116.  The  reason  why  the  marriage  of  the  Lord  and  the 
church,  together  with  its  correspondence,  is  here  also  treated  of, 
is,  because  without  knowledge  and  intelligence  on  this  subject, 
scarcely  any  one  can  know,  that  conjugial  love  in  its  origin  is 
holy,  spiritual,  and  celestial,  and  that  it  is  from  the  Lord.  It  is 
said  indeed  by  some  in  the  church,  that  marriages  have  relation 
to  the  marriage  of  the  Lord  with  the  church ;  but  the  nature 
and  quality  of  this  relationship  is  unknown  ,  in  order  therefore 
that  this  relationship  may  be  exhibited  to  the  understanding  so 
as  to  be  seen  in  some  degree  of  light,  it  is  necessary  to  treat  par- 
ticularly of  that  holy  marriage  which  has  place  with  and  in  those 
who  are  the  Lord's  church.  These  also,  and  no  others,  are 
principled  in  love  truly  conjugial.  But  for  the  better  elu- 
cidation of  this  arcanum,  it  may  be  expedient  to  consider  the 
subject  distinctly,  as  arranged  under  the  following  articles  : 
I.  The  Lord  in  the  Word  is  called  the  Bridegroom  and 
Husband,  and  the  church  the  bride  and  wife ;  and  the  con- 
junction of  the  Lord  with  the  church,  and  the  reciprocal  conjunc- 
tion of  the  church  with  the  Lord,  is  called  a  marriage.  II. 
The  Lord  is  also  called  a  Father,  and  the  church,  a  mother. 
III.  The  offspring  derived from  the  Lord  as  a  husband  and  father, 
and  from  the  church  as  a  wife  and  mother,  are  all  spiritual  / 
and  in  the  spiritual  sense  of  the  Word  are  understood  bg  sons 
and  daughters,  brothers  and  sisters,  sons-in-law  and  daughters- 
in-law,  and  by  other  names  of  relations.  IV.  The  spiritual  off- 
spring, which  are  born  from  the  Lord's  marriage  with  the  church 
are  truths  and  goods  ;  truths,  from  which  are  derived  understand- 
ing, perception,  and  all  thought  •  and  goods,  from  which  are 
derived  love,  charity,  and  all  affection.  V.  From  the  marriage 
of  good  and  truth,  which  proceeds  from  the  Lord  in  the  way  of 
influx,  man  (homo)  receives  truth,  and  the  Lord  conjoins  good 
thereto  ;  and  thus  the  church  is  formed  by  the  Lord  with  man. 
VI.  The  husband  does  not  represent  the  Lord  and  the  wife  the 
church  i  because  both  together,  the  husband  and  the  wife,  consti 
tute  the  church.  VII.  Therefore  there  is  not  a  correspondence  of 
the  husband  with  the  Lord  and  of  the  wife  with  the  church,  in 
the  marriages  of  the  angels  in  the  heavens  and  of  men  on  earth. 
VIII.  But  there  is  a  correspondence  with  conjugial  love,  semina- 
tion, prolification,  the  love  of  infants,  and  similar  things  which, 
exist  in  marriages,  and '  are  derived  from  them.  IX.  The  Word 
is  the  medium  of  con junction,  because  it  is  from  the  Lord,  and 
therefore  is  the  Lord.  X.  The  church  is  from  the  Lord,  and  exists 
with  those  who  come  to  him,  and  live  according  to  his  precepts. 
XI.  Conjugial  love  is  according  to  the  state  of  the  church,  because 

109 


116—118 


CONJUGIAL  LOVE 


it  is  according  to  tlte  state  of  wisdom  with  man  (homo).  XII.  And 
as  the  church  is  from  the  Lord,  conjugial  love  is  also  from  him. 
We  proceed  to  the  explanation  of  each  article. 

117.  I.  The  Lord  in  the  Word  is  called  the  bride- 
groom AND  HUSBAND,  AND  THE  CHURCH  THE  BRIDE  AND  WIFE  ; 
AND  THE  CONJUNCTION  OF  THE  LORD  WITH  THE  CHURCH,  AND 
THE    RECIPROCAL  CONJUNCTION    OF   THE   CHURCH   WITH   THE  LORD, 

is  called  a  marriage.  That  the  Lord  in  the  Word  is  called 
the  Bridegroom  and  Husband,  and  the  church  the  bride  and 
wife,  may  appear  from  the  following  passages :  "  He  that  hath 
the  bride  is  the  bridegroom  ;  out  the  friend  of  the  bridegroom, 
who  standeth  and  heareth  him,  rejoiceth  with  joy  because  of  the 
bridegroom's  voice,"  John  iii.  29:  this  was  spoken  by  John  the 
Baptist  concerning  the  Lord.  " -Testis  said,  Solong  as  thamiDK- 
groom  is  with  them,  the  songs  of  the  nuptials  cannot  fast :  the 
days  will  come  tohcn  the  bridegroom  will  be  taken  away  from 
them,  and  then  will  they  fast,"  Matt.  ix.  15 ;  Mark  ii.  19,  20 ; 
Luke  v.  34,  35.  "  I  saw  the  holy  city,  New  Jerusalem,  prepared 
as  a  bride  adorned  for  her  husband,"  Rev.  xxi.  2.  The  New 
Jerusalem  signifies  the  New  Church  of  the  Lord,  as  may  be  seen 
in  the  Apocalypse  Revealed,  n.  880,  S81.  "  The  angel  said  to 
John,  Come,  and  I  to  ill  shew  thee  the  bride,  the  lamb's  wife: 
and  he  sheioed  him  the  holy  city,  JVeio  Jerusalem"  Rev.  xxi.  9, 
10.  "  The  time  of  the  marriage  of  the  lamb  is  come,  and  his 
wife  hath  made  herself  ready.  Blessed  are  those  who  are  called^ 
tit  the  supper  of  the  marriage  of  the  lamb,"  Rev.  xix.  7,  9. 
The  bridegroom,  whom  the  live  prepared  virgins  went  forth  to 
meet,  and  with  WHOM  they  entered  in  to  the  marriage,  Matt, 
xxv.  1 — 10,  denotes  the  Lord  ;  as  is  evident  from,  verse  13,  where 
it  is  said,  "  Watch,  therefore ;  because  ye  know  neither  the  da}' 
nor  the  hour  in  which  the  Son  of  Man  will  come :"  not  to 
mention  many  passages  in  the  prophets. 

118.  II.  Thb  Lord  is  also  called  a  father,  and  the 
church,  a  mother.  The  Lord  is  called  a  Father,  as  ap- 
pears from  the  following  passages  :  "  Unto  us  a  child  is  bom  ; 
unto  us  a  son  is  given  •  and  his  name  shall  be  called,  Wonderful, 
Counsellor,  God,  the  Father  of  Eternity,  the  Prince  of 
Peace,"  Isaiah  ix.  6.  "  Thou,  Jehovah,  art  our  Father,  our 
Redeemer  ;  thy  name  is  from  an  age,"  Isaiah  lxiii.  16.  Again, 
"  Jesus  said,  lie  that  seeth  me,  seeth  the  Father  that  sent  me," 
John  xii.  45.  "  If  ye  have  known  me,  ye  have  known  my  Father 
also  ;  and  henceforth  ye  have  known  him,  and  have  seen  him." 
John  xiv.  7.  "Philip  said,  Sheto  US  the  Father:  Jesus  said 
unto  him,  He  that  seeth  me,  seeth  the  Father  ;  how  sayest  thou 
then,  Shew  us  the  Father?"  John  xiv.  8,  9.  "Jesus  said,  The 
Father  and  I  are  07ie,"  John  X.  30.  "All  things  that  the 
Father  hath  are  mine,"  John  xvi.  15  ;  chap.  xvii.  10.  "  The 
Father  is  in  me,  and  I  in  the  Father,"  John  x.  38 ;  chap.  xiv. 

110 


AND  ITS  CHASTE  DELIGHTS. 


118—120 


10,  11,  20.  That  the  Lord  and  his  Father  f.re  one,  as  the  soul 
and  the  hody  are  one,  and  that  God  the  Father  descended  from 
heaven,  and  assumed  the  human  (nature  or  principle),  to  redeem 
and  save  men,  and  that  his  human  nature  is  what  is  called  the 
Son,  and  is  said  to  be  sent  into  the  world,  has  been  fully  shewn 
in  the  Apocalypse  Revealed. 

119.  The  church  is  called  a  mother,  as  appears  from  the 
following  passages:  u  Jehovah  said,  Contend  with  tour  mother  : 
she  is  not  my  wife,  and  I  am  not  her  husband,"  Ilosea  ii.  2,  5. 
"  Thou  art  thy  mother's  daughter,  that  loatheth  her  husband," 
Ezek.  xvi.  45.  "  Where  is  the  bill  of  thy  mother's  divorcement, 
whom  I  have  put  away  ?"  Isaiah  1.1.  "  Thy  mother  was  like  a 
vine  planted  by  the  waters,  bearing  fruit"  Ezek.  xix.  10  ;  speak- 
ing of  the  Jewish  church.  "  Jesus  stretching  out  his  hand  to  the 
disciples,  said,  My  mother  and  my  brethren  are  those  who  hear 
the  Word  of  God,  and  do  it,"  Luke  viii.  21 ;  Matt.  xii.  49,  50  ; 
Mark  iii.  33 — 35  :  the  Lord's  disciples  means  the  church.  "  There 
was  standing  at  the  cross  of  Jesus  his  mother  :  and  Jesus  seeing 
his  mother  and  the  disciple  lohom  he  loved,  standing  by,  he  saith 
unto  his  mother,  Woman,  behold  thy  son  •  and  he  saith  to  the  dis- 
ciple, Behold  thy  mother :  wherefore  from  that  hour  the  disciple 
took  her  unto  his  own"  John  xix.  25 — 27.  This  implies,  that 
the  Lord  did  not  acknowledge  Mary  as  a  mother,  but  the  church  ; 
therefore  he  calls  her  Woman,  and  the  disciple's  mother.  The 
reason  why  the  Lord  called  her  the  mother  of  this  disciple,  05  ot 
John,  was,  because  John  represented  the  church  as  to  the  goods 
of  charity,  which  are  the  church  in  real  effect;  therefore  it  is 
said,  He  took  her  unto  his  own.  Peter  represented  truth  and 
faith,  James  charity,  and  John  the  works  of  charity,  as  may  be 
seen  in  the  Apocalypse  Revealed,  n.  5,  6,  790,  798,  879 ;  and 
the  twelve  disciples  together  represented  the  church  as  to  all  its 
constituent  principles,  as  may  be  seen,  n.  233,  790,  903,  915. 

120.  III.  The  offspring  derived  from  the  Lord  as  a 
husband  and  father,  and  from  the  church  as  a  wife  and 
mother,  are  all  spiritual  ;  and  in  the  spiritual  sense  of 
the  Word  are  understood  by  sons  and  daughters,  brothers 
and  sisters,  sons-in-law,  and  daughters-in-law,  and  by 
other  names  of  relations.  That  no  other  than  spiritual  off- 
spring are  born  of  the  Lord  by  the  church,  is  a  proposition 
which  wants  no  demonstration,  because  reason  sees  it  to  be  self- 
evident  ;  for  it  is  the  Lord  from  whom  every  good  and  truth 
proceeds,  and  it  is  the  church  which  receives  them  and  brings 
them  into  effect;  and  all  the  spiritual  things  of  heaven  and  the 
church  relate  to  good  and  truth.  Hence  it  is  that  sons  and 
daughters  in  the  Word,  in  its  spiritual  sense,  signify  truths  and 
goods;  sons,  truths  conceived  in  the  spiritual  man,  and  born  in 
the  natural;  and  daughters,  goods  in  like  manner:  therefore 
those  wdio  are  regenerated  by  the  Lord,  are  called  in  the  Word 

111 


120—122 


CONJUGIAL  LOVE 


sons  of  God,  sons  of  the  kingdom,  born  of  him ;  and  the  Lord 
called  the  disciples  sons  :  the  male  child,  that  the  woman  brought 
forth,  and  that  was  caught  np  to  God,  Rev.  xii.  5,  has  a  similar 
signification  ;  sec  Apocalypse  Revealed,  n.  543.  Since  daugh- 
ters signify  goods  of  the  church,  therefore  in  the  Word  mention 
is  so  frequently  made  of  the  daughter  of  Zion,  the  daughter  of 
Jerusalem,  the  daughter  of  Israel,  and  the  daughter  of  Judah ; 
by  whom  is  signified  not  any  daughter,  but  the  affection  of 
good,  which  is  an  affection  of  the  church ;  see  also  Apocalypse 
Revealed,  n.  612.  The  Lord  also  calls  those  who  are  of  his 
church,  brethren  and  sisters  ;  see  Matt.  xii.  49,  50 ;  chap.  xxv. 
40;  chap,  xxviii.  10;  Mark  iii.  35;  Luke  viii.  21. 

121.  IV.  The  spiRrruAL  offspring,  which  are  born 
from  the  Lord's  marriage  with  the  church,  are  truths 
and  goods  ;  truths,  from  which  are  derived  understand- 
ing, perception,  and  all  thought  j  and  goods,  from  which 

ARE  DERIVED    LOVE,  CHARITY,  AND  ALL  AFFECTION.     The  reason 

why  truths  and  goods  are  the  spiritual  offspring,  which  are  born 
of  the  Lord  by  the  church,  is,  because  the  Lord  is  essential 
good  and  essential  truth,  and  these  in  him  are  not  two  but  one ; 
also,  because  nothing  can  proceed  from  the  Lord  but  what  is  in 
him,  and  what  he  is.  That  the  marriage  of  truth  and  good  pro- 
ceeds from  the  Lord,  and  flows  in  with  men,  and  is  received 
according  to  the  state  of  the  mind  and  life  of  those  who  are  of 
the  church,  was  shewn  in  the  foregoing  section  on  the  marriage 
of  good  and  truth.  The  reason  why  by  means  of  truths  a 
man  has  understanding,  perception,  and  all  thought,  and  by 
means  of  goods  has  love,  charity,  and  all  affection,  is,  because  all 
tilings  of  man  relate  to  truth  and  good  ;  and  there  are  two  con- 
stituents of  man — the  will  and  the  understanding  ;  the  will  being 
the  receptacle  of  good,  and  the  understanding  of  truth.  That 
love,  charity  and  affection,  belong  to  the  will,  and  that  perception 
and  thought  belong  to  the  understanding,  may  appear  without 
the  aid  of  light  arising  from  demonstration;  for  there  is  a  light 
derived  from  the  understanding  itself  by  which  these  proposi- 
tions are  seen  to  be  self-evident. 

122.  V.  From  the  marriage  of  good  and  truth,  which 

PROCEEDS  FROM  THE  LORD  IN  THE  WAY  OF  INFLUX,  MAN  (h.07no) 
RECEIVES  TRUTH,  AND  THE  LORD  CONJOINS  GOOD  THERETO  \  AND 
THUS    THE   CHURCH    IS    FORMED    BY   THE    LORD   WITH    MAN.  TllO 

reason  why  a  man  receives  truth  by  virtue  of  the  good  and 
truth  which  proceed  as  a  one  from  the  Lord,  is,  because  he 
receives  this  as  his  own,  and  appropriates  it  to  himself  as  his 
own  ;  for  he  thinks  what  is  true  as  from  himself,  and  in  like 
manner  speaks  from  what  is  true  ;  and  this  takes  place  because 
truth  is  in  the  light  of  the  understanding,  and  hence  he  sees  it: 
and  whatever  he  sees  in  himself,  or  in  his  mind,  he  knows  not 
whence  it  is  ;  for  he  does  not  see  the  influx,  as  he  sees  thoso 
112 


AWT)  ITS  CHASTE  DELIGHTS. 


122 — 125 


objects  which  strike  upon  the  bodily  vision  ;  hence  he  supposes 
that  it  is  himself.  That  it  should  appear  thus,  is  granted  by 
the  Lord  to  him,  in  order  that  he  may  be  a  man  (homo),  and 
that  he  may  have  a  reciprocal  principle  of  conjunction  :  add  to 
this,  that  every  man  is  born  a  faculty  of  knowing,  understanding, 
and  growing  wise  ;  and  this  faculty  receives  truths,  whereb}'  it 
lias  knowledges,  intelligence,  and  wisdom.  And  since  the  female 
was  created  through  the  truth  of  the  male,  and  is  formed  into 
the  love  thereof  more  and  more  after  marriage,  it,  follows,  that 
she  also  receives  the  husband's  truth  in  herself,  and  conjoins  it 
with  her  own  good. 

123.  The  Lord  adjoins  and  conjoins  good  to  the  truths 
which  a  man  receives,  because  he  cannot  take  good  as  of  himself, 
it  being  no  object  of  his  sight,  as  it  does  not  relate  to  light,  but 
to  heat,  which  is  felt  and  not  seen  ;  therefore  when  a  man  sees 
truth  in  his  thought,  he  seldom  reflects  upon  the  good  which 
flows  into  it  from  the  love  of  the  will,  and  which  gives  it  life  : 
neither  does  a  wife  reflect  upon  the  good  belonging  to  her,  but 
upon  the  husband's  inclination  towards  her,  which  is  according 
to  the  assent  of  his  understanding  to  wisdom :  the  good  which 
belongs  to  her  from  the  Lord,  she  applies,  without  the  husband's 
knowing  any  thing  respecting  such  application.  From  these 
considerations  then  it  plainly  appears,  that  a  man  receives  truth 
from  the  Lord,  and  that  the  Lord  adjoins  good  to  that  truth, 
according  to  the  application  of  truth  to  use  ;  consequently  as  the 
man  is  desirous  to  think,  and  thence  to  live,  wisely. 

124.  The  church  is  thus  formed  with  a  man  by  the  Lord, 
because  in  such  case  he  is  in  conjunction  with  the  Lord,  in  good 
from  Him,  and  in  truth  as  from  himself;  thus  he  is  in  the 
Lord,  and  the  Lord  in  him,  according  to  the  Lord's  words  in 
John  xv.  4,  5.  The  case  is  the  same,  if  instead  of  good  we  say 
charity,  and  instead  of  truth  faith;  because  good  is  of  charity, 
and  truth  is  of  faith. 

125.  VI.  The  husband  does  not  represent  the  Lord, 

AND  THE  WIFE  THE  CHURCH  ;  BECAUSE  BOTH  TOGETHER,  THE  HUS- 
BAND AND  THE  WIFE,  CONSTITUTE  THE  CHURCH.     It  is  a  COmmOIl 

saying  in  the  church,  that  as  the  Lord  is  the  Head  of  the  church, 
so  the  husband  is  the  head  of  the  wife  ;  whence  it  should  follow, 
that  the  husband  represents  the  Lord,  and  the  wife  the  church  : 
but  the  Lord  is  the  Head  of  the  church ;  and  man  {homo),  the 
man  (vir)  and  the  woman,  are  the  church;  and  still  more  the 
husband  and  wife  together.  With  these  the  church  is  first  im- 
planted in  the  man,  and  through  him  in  the  wife  ;  because  the 
man  with  his  understanding  receives  the  truth  of  the  church,  and 
the  wife  from  the  man  ;  butif  it  be  vice  versa,  it  is  not  according 
to  order :  sometimes,  however,  this  is  the  case ;  but  then  it  \i 
with  men,  who  either  are  not  lovers  of  wisdom,  and  consequently 
are  not  of  the  church,  or  who  are  in  a  servile  dependence  on  the 

8  113  • 


125—127 


CON JUG I AL  LOVE 


will  of  their  wives.  Something  on  this  subject  may  he  seen  in 
the  preliminary  relations,  n.  21. 

126.   VII.  Therefore  there  is  not   a  correspondence 

OF  THE  HUSBAND  WITH  THE  LORD  AND  OF  THE  WD7E  WITH  THE 
CHURCH,    IN    THE    MARRIAGES    OF  THE  ANGELS    IN  THE  HEAVENS 

and  of  men  on  earth.  Tliis  follows  as  a  consequence  from 
what  lias  just  heen  said  ;  to  which,  nevertheless,  it  may  he  ex- 
pedient to  add,  that  it  appears  as  if  truth  was  the  primary  con- 
stituent of  the  church,  because  it  is  first  in  respect  to  time:  from 
this  appearance,  the  prelates  of  the  church  have  exalted  faith, 
which  is  of  truth,  above  charity,  whch  is  of  good  ;  in  like  manner 
the  learned  have  exalted  thought,  which  is  of  the  understanding, 
above  affection,  which  is  of  the  will;  therefore  the  knowledge  of 
what  the  good  of  charity  and  the  affection  of  the  will  are,  lies 
deeply  buried  as  in  a  tomb,  while  some  even  cast  earth  upon 
them,  as  upon  the  dead,  to  prevent  their  rising  again.  That  the 
.good  of  charity,  notwithstanding,  is  the  primary  constituent  of 
the  church,  may  be  plainly  seen  by  those  who  have  not  closed 
the  way  from  heaven  to  their  understandings,  by  confirmations 
in  favor  of  faith,  as  the  sole  constituent  of  the  church,  and  in 
favor  of  thought,  as  the  sole  constituent,  of  man.  Now  as  the 
good  of  charity  is  from  the  Lord,  and  the  truth  of  faith  is 
with  a  man  as  from  himself,  and  these  two  principles  cause  con- 
junction of  the  Lord  with  man,  and  of  man  with  the  Lord,  such 
as  is  understood  by  the  Lord's  words,  that  He  is  in  them,  and 
they  in  Him,  John  xv.  4,  5,  it  is  evident  that  this  conjunction 
constitutes  the  church. 

127.    VIII.   But  there  is  a  correspondence  with  conju- 

OIAL  LOVE,  SEMINATION,  PROLIFICATION,  THE  LOVE  OF  INFANTS,  AND 
SIMILAR  THINGS    WHICH    EXIST  IN  MARRIAGES  AND  ARE  DERIVED 

i 'rom  them.  These,  however,  are  arcana  of  too  deep  a  nature  to 
(inter  the  understanding  with  any  degree  of  light,  unless  preceded 
by  knowledge  concerning  correspondence  ;  nor  is  it  possible,  if 
this  knowledge  be  wanting,  so  to  explain  them  as  to  make  them 
comprehensible.  But  what  correspondence  is,  and  that  it  exists 
between  natural  things  and  spiritual,  is  abundantly  shown  in  the 
Apocalypsk  Revealed,  also  in  the  Arcana  Coslestia,  and  spe- 
cifically in  the  Doctrine  of  the  New  Jerusalem  concekning 
the  Sacred  Scripture,  and  particularly  in  a  memorable 
kkl.viton  respecting  it  in  the  following  pages.  Before  some 
knowledge  on  this  subject  isacquired,  we  will  only  present  to  the 
intellectual  view,  as  in  a  shade,  these  few  particulars  :  conjugial 
love  corresponds  to  the  affection  of  genuine  truth,  its  chastit}', 
purity,  and  sanctity;  semination  corresponds  to  the  potency  of 
truth;;  prolification  corresponds  to  the  propagation  of  truth  ;  and 
the  love. of  infants  corresponds  to  the  defence  of  truth  and  good. 
Now  as  truth  with  a  man  (homo)  appears  as  his  own,  and  good 
is  adjoined  thereto  from  the  Lord,  it  is  evident  that  these  corre- 
114 


AND  ITS  CHASTE  DELIGIIT6. 


127—120 


spondences  are  those  of  the  natural  or  external  man  with  the  spi- 
ritual or  internal  man  :  but  some  degree  of  light  will  be  reflected 
on  thisjteubject  from  the  memorable  relations  which  follow 

128.  IX.  The  Word  is   the  medium   of  conjunction, 

BECAUSE  IT    IS  FROM  THE  LoRD,    AND  THEREFORE    18   THE  LoRD. 

The  "Word  is  the  medium  of  conjunction  of  the  Lord  with  man 
(homo),  and  of  man  with  the  Lord,  because  in  its  essence  it  is 
divine  truth  united  to  divine  good,  and  divine  good  united  to 
divine  truth  :  that  this  union  exists  in  eveiy  part  of  the  Word  in 
its  celestial  and  spiritual  sense,  may  be  seen  in  the  Apocalypse 
Revealed,  n.  373,  483,  6S9,  881 ;  whence  it  follows,  that  the 
Word  is  the  perfect  marriage  of  good  and  truth  ;  and  as  it  is  from 
the  Lord,  and  what  is  from  him  is  also  himself,  it  follows,  that 
while  a  man  reads  the  Word,  and  collects  truths  out  of  it,  the 
Lord  adjoins  good.  For  a  man  does  not  see  the  goods  which 
affect  him  in  reading ;  because  he  reads  the  Word  from  the  un- 
derstanding, and  the  understanding  acquires  thence  only  such 
things  as  are  of  its  own  nature,  that  is,  truths.  That  good  is 
adjoined  thereto  from  the  Lord,  is  made  sensible  to  the  under- 
standing from  the  delight  which  flows  in  during  a  state  of  i  1 1  us- 
tration  ;  but  this  takes  place  interiorly  with  those  only  who  read 
the  Word  to  the  end  that  they  may  become  wise  ;  and  such  per- 
sons are  desirous  of  learning  the  genuine  truths  contained  in  the 
Word,  and  thereby  of  forming  the  church  in  themselves  ;  whereas 
those  who  read  the  Word  only  with  a  view  to  gain  the  reputation 
of  learning,  and  those  also  who  read  it  from  an  opinion  that  the 
mere  reading  or  hearing  it  inspires  faith  and  conduces  to  salva- 
tion, do  not  receive  any  good  from  the  Lord;  for  the  end  pro- 
posed by  the  latter  is  to  save  themselves  by  the  mere  expressions 
contained  in  the  Word,  in  which  there  is  nothing  of  truth  ;  and 
the  end  proposed  by  the  former  is  to  be  distinguished  for  their 
learning;  which  end  has  no  conjunction  with  any  spiritual 
good,  but  only  with  the  natural  delight  arising  from  worldly 
glory.  As  the  Word  is  the  medium  of  conjunction,  it  is  there- 
fore called  the  old  and  the  new  Covenant :  a  covenant  signifies 
conjunction. 

129.  X.  The   church   is  from   the   Lord,  and  exists 

WITH    THOSE    WHO    COME    TO    HIM  AND    LIVE    ACCORDING    TO  HIS 

precepts.  It  is  not  denied  at  this  day  that  the  church  is  the 
Lord's,  and  consequently  that  it  is  from  the  Lord.  The  reason 
why  it  exists  with  those  who  come  to  him,  is,  because  his  church 
in  that  part  of  the  globe  which  is  called  Christian,  is  derived 
from  the  Word;  and  the  Word  is  from  him,  and  in  such  a  man- 
ner from  him,  that  it  is  himself,  the  divine  truth  being  therein 
united  to  the  divine  good,  and  this  also  is  the  Lord.  This  is 
meant  by  the  Word.  "  which  was  with  God,  and  which  was  God, 
from  which  men  have  life  and  light,  and  which  was  made  flesh? 
John  i.  1 — 14.  Moreover,  the  reason  whv  the  church  exists  with 

lis 


129,  130 


CONJUGIAL  LOVE 


those  who  come  to  him,  is,  because  it  exists  with  those  who 
believe  in  him ;  and  to  believe  that  he  is  God  the  Saviour  and 
Redeemer,  that  he  is  Jehovah  our  justice,  that  he  is  the'tloor  by 
which  we  are  to  enter  into  the  sheepfold,  that  is,  into  the  church, 
that  he  is  the  way,  the  truth,  and  the  life,  and  that  no  one  comes 
to  the  Father  but  by  him,  that  the  Father  and  he  are  one,  besides 
many  other  particulars  which  he  himself  teaches  ;  to  believe  these 
things,  I  say,  is  impossible  for  any  one,  except  by  influence  from 
him;  and  the  reason  why  this  is  impossible  unless  he  be  ap- 
proached, is,  because  he  is  the  God  of  heaven  and  earth,  as  he 
also  teaches.  "Who  else  is  to  be  approached,  and  who  else  can 
be  ?  The  reason  why  the  church  exists  with  those  who  live  ac- 
cording to  his  precepts,  is,  because  there  is  conjunction  with  none 
else ;  for  he  says,  "  He  that  hath  my  precepts,  and  doeth  them,  he 
it  is  that  loveth  me;  and  I  will  love  him,  and  will  make  my  abode 
xoith  him  :  but  he  that  doth  not  love  me,  doth  not  keep  my  pre- 
cepts,'''' John  xiv.  21 — 24.  Love  is  conjunction;  and  conjunc- 
tion with  the  Lord  is  the  church. 

130.  XI.  CONJUGIAL  LOVE  IS  ACCORDING  TO  THE  STATE  OF 
THE  CHURCH,  BECAUSE  IT  IS  ACCORDING  TO  THE  STATE  OF  WIS- 
DOM with  man  (homo).  That  conjugial  love  is  according  to  the 
sitate  of  wisdom  with  man,  has  been  often  said  above,  and  will  be 
often  repeated  in  the  following  pages :  at  present  therefore  we 
will  shew  what  wisdom  is,  and  that  it  makes  one  with  the  church. 
•'There  are  belonging  to  man  knowledge,  intelligence,  and  wis- 
dom. Knowledge  relates  to  information  ;  intelligence,  to  reason  ; 
and  wisdom  to  life.  "Wisdom  considered  in  its  fulness  relates  at 
the  same  time  to  information,  to  reason,  and  to  life  :  information 
precedes,  reason  is  formed  by  it,  and  wisdom  by  both  ;  as  is  the 
case  when  a  man  lives  rationally  according  to  the  truths  which 
he  knows.  Wisdom  therefore  relates  to  both  reason  and  life  at 
once ;  and  it  becomes  (or  is  making)  wisdom  while  it  is  a  prin- 
ciple of  reason  and  thence  of  life  ;  but  it  is  wisdom  when  it  is  made 
a  principle  of  life  and  thence  of  reason.  The  most  ancient  people 
in  this  world  acknowledged  no  other  wisdom  than  the  wisdom  of 
life;  which  was  the  wisdom  of  those  who  were  formerly  called 
bophi  :  but  the  ancient  people,  who  succeeded  the  most  ancient, 
acknowledged  the  wisdom  of  reason  as  wisdom;  and  these  were 
called  philosophers.  At  this  day,  however,  many  call  even 
knowledge,  wisdom  ;  for  the  learned,  the  erudite,  and  the  mere 
sciolists,  are  called  wise;  thus  wisdom  has  declined  from  ita 
mountain-top  to  its  valley.  But  it  may  be  expedient  briefly  to 
shew  what  wisdom  is  in  its  rise,  in  its  progress,  and  thence  in  its 
full  state.  The  things  relating  to  the  church,  which  are  called 
spiritual,  reside  in  the  inmost  principles  with  man  ;  those  relating 
to  the  public  weal,  which  are  called  things  of  a  civil  nature,  hold 
a  place  below  these  ;  and  those  relating  to  science,  to  experience, 
and  to  art,  which  are  called  natural  things,  constitute  their  seat 
il<5 


AND  ITS  CHASTE  DELIGHTS. 


130,  l&l 


or  basis.  The  reason  why  the  things  relating  to  the  church, 
which  are  called  spiritual,  reside  in  the  inmost  principles  with 
man,  is,  because  they  conjoin  themselves  with  heaven,  and  by 
heaven  with  the  Lord ;  for  no  other  things  enter  from,  the  Lord 
through  heaven  with  man.  The  reason  why  the  things  relating 
to  the  public  weal,  which  are  called  things  of  a  civil  nature,  hold 
a  place  beneath  spiritual  things,  is,  because  they.have  relation  to 
the  world,  and  conjoin  themselves  with  it ;  for  statutes,  laws,  and 
rules,  are  what  bind  men,  so  that  a  civil  society  and  state  may  be 
composed  of  them  in  a  well-connected  order.  The  reason  why 
the  tl  :iings  relating  to  science,  to  experience,  and  to  art,  which  are 
called  natural,  constitute  their  seat  or  basis,  is,  because  they  con- 
join themselves  closely  with  the  five  bodily  senses  :  and  these 
senses  are  the  ultimates  on  which  the  interior  principles  of  the 
mind  and  the  inmost  principles  of  the  soul,  as  it  were  sit  or  rest. 
Now  as  the  things  relating  to  the  church,  which  are  called  spi- 
ritual, reside  in  the  inmost  principles,  and  as  the  things  residing 
in  the  inmost  principles  constitute  the  head,  and  the  succeeding 
things  beneath  them,  which  are  called  things  of  a  civil  nature, 
constitute  the  body,  and  the  ultimate  things,  which  are  called 
natural,  constitute  the  feet ;  it  is  evident,  that  while  these  three 
kinds  of  things  follow  in  their  order,  a  man  is  a  perfect  man  ;  for 
in  such  case  there  is  an  influx  like  that  of  the  things  of  the  head 
into  those  of  the  body,  and  through  the  body  into  the  feet ;  thus 
spiritual  things  flow  into  things  of  a  civil  nature,  and  through 
them  into  natural  things.  Now  as  spiritual  things  are  in  the 
light  of  heaven,  it  is  evident  that  by  their  light  they  illustrate  the 
things  which  succeed  in  order,  and  by  their  heat,  which  is  love, 
animate  them  ;  and  when  this  is  the  case  the  man  has  wisdom. 
As  wisdom  is  a  principle  of  life,  and  thence  of  reason,  as  was  said 
above,  it  may  be  asked,  What  is  wisdom  as  a  principle  of  life? 
In  a  summary  view,  it  is  to  shun  evils,  because  they  are  hurtful 
to  the  soul,  to  the  public  weal,  and  to  the  body  ;  and  it  is  to  do 
goods,  because  they  are  profitable  to  the  soul,  to  the  public  weal, 
and  to  the  body.  This  is  the  wisdom  which  is  meant  by  the, 
wisdom  to  which  conjugial  love  binds  itself;  for  it  binds  itself 
thereto  by  shunning  the  evil  of  adultery  as  the  pest  of  the  soul, 
of  the  public  weal,  and  of  the  body  :  and  as  this  wisdom  origi- 
nates in  spiritual  things  relating  to  the  church,  it  follows,  that 
conjugial  love  is  according  to  the  state  of  the  church  ;  because  it 
is  according  to  the  state  of  wisdom  with  men.  Hereby  also  is 
understood  what  has  been  frequently  said  above,  that  so  far  as  a 
man  becomes  spiritual,  so  far  he  is  principled  in  love  truly  conju- 
gial ;  for  a  man  becomes  spiritual  by  means  of  the  spiritual 
tilings  of  the  church."  More  observations  respecting  the  wisdom 
with  which  conjugial  love  conjoins  itself,  may  be  seen  below,  n. 
163—165. 

131.  XII.   And  as  the  church  is  from  the  Lord,  con- 

117 


131,  132 


CONJUGIAL  LOVE 


JtJOIAL  LOVE   16  ALSO  FROM   HIM.     As   this   follows   as   a  COUSO- 

quence  from  wliat  has  been  said  above,  it  is  needless  to  dwell 

upon  the  confirmation  of  it.    Moreover,  that  love  truly  conjugial 

is  from  the  Lord,  all  the  angels  of  heaven  testify  ;  and  also  that 

this  love  is  according  to  their  state  of  wisdom,  and  that  their 

state  of  wisdom  is  according  to  the  state  of  the  church  with 

them.    That  the  angels  of  heaven  thus  testify,  is  evident  from 

the  memorable  relations  annexed  to  the  chapters,  containing 

an  account  of  what  was  seen  and  heard  in  the  spiritual  world. 
******** 

132.  To  the  above  I  shall  add  two  memorable  relations. 
First.  I  was  conversing  on  a  time  with  two  angels,  one  from  the 
eastern  heaven  and  the  other  from  the  southern  ;  who  perceiving 
me  engaged  in  meditation  on  the  arcana  of  wisdom  relating  to 
conjugial  love,  said,  "  Are  you  at  all  acquainted  with  the  schools 
of  wisdom  in  our  world  ?"  I  replied,  "  Not  as  yet."  And  they 
said,  "  There  are  several ;  and  those  who  love  truths  from  spi- 
ritual affection,  or  because  they  are  truths,  and  because  they  are 
the  means  of  attaining  wisdom,  meet  together  on  a  given  signal, 
and  investigate  and  decide  upon  such  questions  as  require  deeper 
consideration  than  common."  They  then  took  me  by  the  hand, 
saying,  "Follow  us  ;  and  yon  shall  see  and  hear:  to-day  the  sig- 
nal for  meeting  is  given."  I  was  led  across  a  plain  to  a  hill ; 
and  lo!  at  the  foot  of  the  hill  was  an  avenue  of  palms  continued 
even  to  its  summit,  which  we  entered  and  ascended  :  on  the  sum- 
mit or  top  of  the  hill  was  a  grove,  the  trees  of  which,  on  an 
elevated  plot  of  ground,  formed  as  it  were  a  theatre,  within  which 
was  a  court  paved  with  various  colored  stones :  around  it  in  a 
square  form  were  placed  seats,  on  which  the  lovers  of  wisdom 
were  seated  ;  and  in  the  middle  of  the  theatre  was  a  table,  on 
which  was  laid  a  sealed  paper.  Those  who  sat  on  the  seats  in- 
vited us  to  sit  down  where  there  was  room  :  and  I  replied,  "  I 
was  led  here  by  two  angels  to  see  and  hear,  and  not  to  sit  down." 
Then  those  two  angels  went  into  the  middle  of  the  court  to  the 
table,  and  broke  the  seal  of  the  paper,  and  read  in  the  presence 
of  those  who  were  seated  the  arcana  of  wisdom  written  on  the 
paper,  which  were  now  to  be  investigated  and  explained.  They 
were  written  by  angels  of  the  third  heaven,  and  let  down  upon 
the  table.  There  were  three  arcana,  First,  What  is  the  image 
of  God,  and  what  the  likeness  of  God,  into  which  man  (homo) 
was  created  ?  Second,  Why  is  not  a  man  born  into  the  know- 
ledge of  any  love,  when  yet  beasts  and  birds,  from  the  highest  to 
the  lowest,  are  born  into  the  knowledge  of  all  their  loves? 
Tiuud,  What  is  signified  by  the  tree  of  life,  and  what  by  the  tree 
of  tlie  knowledge  of  good  and  evil,  and  what  by  eating  thereof? 
Underneath  was  written,  Collect  your  opinions  on  these  three 
questions  into  one  decision,  and  write  it  on  a  new  piece  of  paper, 
and  lay  it  on  this  table,  and  we  shall  see  it:  if  the  decision,  on 
US 


AND  ITS  CHASTE  DELIGHTS. 


132 


examination,  appear  just  and  reasonable,  each  of  you  shall  receive 
a  prize  of  wisdom.  Having  read  the  contents  of  the  paper,  the 
two  angels  withdrew,  and  were  carried  up  into  their  respective 
heavens. 

Then  those  who  sat  on  the  seats  began  to  investigate  and 
explain  the  arcana  proposed  to  them,  and  delivered  their  senti 
ments  in  order;  first  those  who  sat  on  the  north,  next  those  on 
the  west,  afterwards  those  on  the  south,  and  lastly  those  on  the 
east.    They  began  with  the  first  subject  of  inquiry,  AVhat  ia 

•  THE   IMAGE    OF    GoD,   AND    WHAT    THE   LIKENESS    OF   GoD,  INTO 

which  man  was  created  ?  But  before  they  proceeded,  these 
words  were  read  in  the  presence  of  them  all  out  of  the  book 
of  creation,  "  God  said,  Let  us  make  man  into  our  image, 
according  to  our  likeness  :  and  God  created  man  into  his 
image;  into  the  image  of  God  created  he  him"  Gen.  i.  26,  27. 
"  In  the  day  that  God  created  man,  into  the  likeness  of  God 
made  he  him"  Gen.  v.  1.  Those  v/ho  sat  on  the  north  spoke 
first,  saying,  "'The  image  of  God  and  the  likeness  of  God  are  the 
two  lives  breathed  into  man  by  God,  which  are  the  life  of  the 
understanding;  for  it  is  written,  '■Jehovah  God  breathed  into 
Adam's  nostril  the  soul  of  lives  ;  and  man  became  a  living  soul,' 
Gen.  ii.  7  ;  into  the  nostrils  denotes  into  the  perception,  that  the 
will  of  good  and  the  understanding  of  truth,  and  thereby  the 
soul  of  lives,  was  in  him  ;  and  since  life  from  God  was  breathed 
into  him,  the  image  and  likeness  of  God  signify  integrity  de- 
rived from  wisdom  and  love,  and  from  justice  and  judgment  in 
him."  These  sentiments  were  favored  by  those  who  sat  to  the 
west ;  only  they  added,  that  the  state  of  integrity  then  breathed 
in  from  God  is  continually  breathed  into  every  man  since ;  but 
that  it  is  a  man  as  in  a  receptacle;  and  a  man,  as  he  is  a 
receptacle,  is  an  image  and  likeness  of  God.  After  this,  the 
third  in  order,  who  were  those  who  were  seated  on  the  south, 
delivered  their  sentiments  as  follows :  "  An  image  of  God  and  a 
likeness  of  God  are  two  distinct  things  ;  but  in  man  they  are 
united  from  creation  ;  and  we  see,  as  from  an  interior  light,  that 
the  image  of  God  maybe  destroyed  by  man,  but  not  the  likenes-t 
of  God.  This  appears  as  clear  as  the  day  from  this  considera- 
tion,  that  Adam  retained  the  likeness  of  God  after  that  he  had 
].>st  the  image  of  God  ;  for  it  is  written  after  the  curse,  '  Behold 
the  man  is  as  one  of  us,  knowing  good  and  evil,''  Gen.  iii.  22  ;  and 
afterwards  he  is  called  a  likeness  of  God,  and  not  an  image  of 
God,  Gen.  v.  1.  But  we  will  leave  to  our  associates  who  sit  on 
the  east,  and  are  thence  in  superior  light,  to  say  what  is  properly 
meant  by  an  image  of  God,  and  what  by  a  likeness  of  God." 
And  then,  after  silence  was  obtained,  those  who  sat  on  the  east 
arose  from  their  seats,  and  looked  up  to  the  Lord,  and  afterwards 
sat  down  again,  and  thus  began  :  ';  An  image  of  God  is  a  re- 
ceptacle of  God  ;  and  since  God  is  love  itself  and  wisdom  itself, 

119 


132,  133 


CONJUGIAL  LOVE 


an  image  of  God  is  a  receptacle  of  love  and  wisdom  from  God  in 
it;  but  a  likeness  of  God  is  a  perfect  likeness  and  full  appearance, 
as  if  love  and  wisdom  are  in  a  man,  and  thence  altogether  as  his  ; 
for  a  man  has  no  other  sensation  than  that  he  loves  and  is  wise 
from  himself,  or  that  lie  wills  good  and  understands  truth  from 
himself;  when  nevertheless  nothing  of  all  this  is'  from  himself, 
but  from  God.    God  alone  loves  from  himself  and  is  wise  from 
himself;  because  God  is  love  itself  and  wisdom  itself.    The  like- 
ness or  appearance  that  love  and  wisdom,  or  good  and  truth,  are 
in  a  man  as  his,  causes  a  man  to  be  a  man,  and  makes  him  • 
capable  of  being  conjoined  to  God,  and  thereby  of  living  to 
eternity  :  from  which  consideration  it  follows,  that  a  man  is  a 
man  from  this  circumstance,  that  he  can  will  good  and  under- 
stand truth  altogether  as  from  himself,  and  yet  know  and  believe 
that  it  is  from  God  ;  for  as  he  knows  and  believes  this,  God  places 
his  image  in  him,  which  could  not  be  if  he  believed  it  was  from 
himself  and  not  from  God."    As  they  said  this,  being  over- 
powered with  zeal  derived  from  the  love  of  truth,  they  thus 
continued  :  "  How  can  a  man  receive  any  thing  of  love  and 
wisdom,  and  retain  it,  and  reproduce  it,  unless  he  feel  it  as  his 
own  ?    And  how  can  there  be  conjunction  with  God  by  love  and 
wisdom,  unless  a  man  have  some  reciprocity  of  conjunction? 
For  without  such  a  reciprocity  conjunction  is  impossible;  and 
the  reciprocity  of  conjunction  is,  that  a  man  should  love  God, 
and  enjoy  the  things  which  are  of  God,  as  from  himself,  and  yet 
believe  that  it  is  from  God.    Also,  how  can  a  man  live  eternally, 
unless  he  be  conjoined  to  an  eternal  God  ?    Consequently  how 
can  a  man  be  a  man  without  such  a  likeness  of  God  in  him?" 
These  words  met  with  the  approbation  of  the  whole  assembly ; 
and  they  said,  Let  this  conclusive  decision  be  made  from  them, 
"  A  man  is  a  recipient  of  God,  and  a  recipient  of  God  is  an  image 
of  God  ;  and  since  God  is  love  itself  and  wisdom  itself,  a  man 
is  a  recipient  of  those  principles ;  and  a  recipient  becomes  an 
image  of  God  in  proportion  to  reception  ;  and  a  man  is  a  like- 
ness of  God  from  this  circumstance,  that  he  feels  in  himself  that 
the  tilings  which  are  of  God  are  in  him  as  his  own ;  but  still 
from  that  likeness  he  is  only  so  far  an  image  of  God,  as  he  ac- 
knowledges that  love  and  wisdom,  or  good  and  truth,  are  not  his 
own  in  him,  and  consequently  are  not  from  him,  but  are  only  in 
God,  and  consequently  from  God." 

133.  After  this,  they  entered  upon  the  next  subject  of  dis- 
cussion, "Why  is  not  a  man  born  into  the  knowledge  of 

ANT  LOVE,  WHEN  TET  BEASTS  AND  BIRDS,  FROM  THE  HIGHKST  TO 
THK    LOWEST,    ARE    BORN    INTO    THE    KNOWLEDGE   OF   ALL  THEIR 

lovks?  They  first  continued  the  truth  of  the  proposition  by 
various  considerations ;  as  in  regard  to  a  man,  that  lie  is  horn 
into  no  knowledge,  not  even  into  the  knowledge  of  conjugial 
love;  and  they  inquired,  and  were  informed  by  attentive  ex- 
120 


AND  ITS  CHASTE  DELIGHTS. 


133,  134 


aminers,  that  an  infant  from  connate  knowledge  cannot  even 
move  itself  to  the  mother's  breast,  but  must  be  moved  thereto 
by  the  mother  or  nurse;  and  that  it  knows  only  how  to  suck, 
and  this  in  consequence  of  habit  acquired  by  continual  suction 
in  the  womb  ;  and  that  afterwards  it  does  not  know  how  to  walk, 
or  to  articulate  any  human  expression ;  no,  nor  even  to  express  by 
its  tone  of  voice  the  affection  of  its  love,  as  the  beasts  do  :  and 
further,  that  it  does  not  know  what  is  salutary  for  it  in  the  way 
of  food,  as  all  the  beasts  do,  but  catches  at  whatever  falls  in  its 
way,  whether  it  be  clean  or  unclean,  and  puts  it  into  its  mouth. 
The  examiners  further  declared,  that  a  man  without  instruction 
is  an  utter  stranger  to  every  thing  relating  to  the  sexes  and  their 
connection;  and  that  neither  virgins  nor  young  men  have  any 
knowledge  thereof  without  instruction  from  others,  notwith- 
standing their  hems;  educated  in  various  sciences  :  in  a  word, 
a  man  is  born  corporeal  as  a  worm  ;  and  he  remains  such,  unless 
he  learns  to  know,  to  understand,  and  to  be  wise,  from  others. 
After  this,  they  gave  abundant  proofs  that  beasts,  from  the 
highest  to  the  lowest,  as  the  animals  of  the  earth,  the  fowls  of 
the  air,  reptiles,  fishes,  the  small  creatures  culled  insects,  are 
born  into  all  the  knowledges  of  the  loves  of  their  life,  as  into  the 
knowledge  of  all  things  relating  to  nourishment,  to  habitation, 
to  the  love  of  the  sex  and  prolification,  and  to  the  rearing  of 
their  young.  This  they  confirmed  by  many  wonderful  things 
•which  they  recollected  to  have  seen,  heard,  and  read,  in  the 
natural  world,  (so  they  called  our  world,  in  which  they  had 
formerly  lived),  in  which  not  representative  but  real  beasts 
exist.  When  the  truth  of  the  proposition  was  thus  fully  proved 
they  applied  all  the  powers  of  their  minds  to  search  out  and 
discover  the  ends  and  causes  which  might  serve  to  unfold  and 
explain  this  arcanum  ;  and  they  all  said,  that  the  divine  wisdom 
must  needs  have  ordained  these  things,  to  the  end  that  a  man 
may  be  a  man,  and  a  beast  a  beast ;  and  thus,  that  the  imper- 
fection of  a  man  at  his  birth  becomes  his  perfection,  and  the 
perfection  of  a  beast  at  his  birth  is  his  imperfection. 

134.  Those  on  the  north  then  began  -  to  declare  their  senti- 
ments, and  said,  "  A  man  is  born  without  knowledges,  to  the 
end  that  he  may  receive  them  all ;  whereas  supposing  him  to  be 
born  into  knowledges,  he  could  not  rec.eive  any  but  those  into 
which  he  was  born,  and  in  this  case  neither  could  he  appropriate 
any  to  himself;  which  they  illustrated  by  this  comparison  :  a 
man  at  his  first  birth  is  like  ground  in  which  no  seeds  are  im- 
planted, but  which  nevertheless  is  capable  of  receiving  all  seeds, 
and  of  bringing  them  forth  and  fructifying  them  ;  whereas  a 
beast  is  like  ground  already  sown,  and  tilled  with  grasses  and 
herbs,  which  receives  no  other  seeds  than  what  are  sown  in  it,  or 
if  it  received  any  it  would  choke  them.  Hence  it  is,  that  a  man 
requires  many  years  to  bring  him  to  maturity  of  growth  ;  during 

121 


134 


CONJCGIAL  LOVE 


which  time  he  is  capable  of  being  cultivated  like  ground,  and  of 
bringing  forth  as  it  were  grain,  flowers,  and  trees  of  every  kind  ; 
whereas  a  beast  arrives  at  maturity  in  a  few  years,  during  which 
no  cultivation  can  produce  any  thing  in  him  but  what  is  born 
with  him."  Afterwards,  those  on  the  west  delivered  their  senti- 
ments, and  said,  "  A  man  is  not  born  knowledge,  as  a  beast  is  ; 
but  he  is  born  faculty  and  inclination  ;  faculty  to  know,  and  in 
clination  to  love ;  and  he  is  born  faculty  not  only  to  know  but 
also  to  understand  and  be  wise  ;  he  is  likewise  born  the  most 
perfect  inclination  to  love  not  only  the  things  relating  to  self 
and  the  world,  but  also  those  relating  to  God  and  heaven  ;  con- 
sequently a  man,  by  birth  from  his  parents,  is  an  organ  which 
lives  merely  by  the  external  senses,  and  at  first  by  no  internal 
senses,  to  the  end  that  he  may  successively  become  a  man,  first 
natural,  afterwards  rational,  and  lastly  spiritual ;  which  could 
not  be  the  case  if  he  was  born  into  knowledges  and  loves,  as  the 
beasts  are  :  for  connate  knowledges  and  affections  set  bounds  to 
that  progression  ;  whereas  connate  faculty  and  inclination  set  no 
such  bounds:  therefore  a  man  is  capable  of  being  perfected  in 
knowledge,  intelligence,  and  wisdom  to  eternity."  Those  on  the 
south  next  took  up  the  debate,  and  expressed  their  sentiments 
as  follows  :  ,k  It  is  impossible  for  a  man  to  take  any  knowledge 
from  himself,  since  he  has  no  connate  knowledge;  but  he  may 
take  it  from  othe  s  ;  and  as  he  cannot  take  any  knowledge  from 
himself,  so  neither  can  he  take  any  love ;  for  where  there  is  no 
knowledge  there  is  no  love  ;  knowledge  and  love  being  undivided 
companions,  and  no  more  capable  of  separation  than  will  and 
understanding,  or  affection  and  thought;  yea,  no  more  than 
essence  and  form :  therefore  in  proportion  as  a  man  takes  know- 
ledge from  others,  so  love  joins  itself  thereto  as  its  companion. 
The  universal  love  which  joins  itself  is  the  love  of  knowing,  of 
understanding,  and  of  growing  wise  ;  this  love  is  peculiar  to  man 
alone,  and  not  to  any  beast,  and  flows  in  from  God.  We  agree 
with  our  companions  from  the  west,  that  a  man  is  not  born  into 
any  love,  and  consequently  not  into  any  knowledge;  but  that  lie 
is  only  born  into  an  inclination  to  love,  and  thence  into  a  faculty 
to  receive  knowledges,  not  from  himself  but  from  others,  that  is, 
by  others:  we  say,  by  others,  because  neither  have  these  received 
any  thing  of  knowledge  from  themselves,  but  from  God.  We 
agree  also  with  our  companions  to  the  north,  that  a  man  is  first 
born  as  ground,  in  which  no  seeds  are  sown,  but  which  is  capable 
of  receiving  all  seeds,  both  useful  and  hurtful.  To  these  con- 
siderations we  add,  that  beasts  are  born  into  natural  loves,  and 
thereby  into  knowledges  corresponding  to  them  ;  and  that  still 
they  do  not  know,  think,  understand,  and  enjoy  any  knowledges, 
but  are  led  through  them  by  their  loves,  almost  as  blind  persons) 
are  led  through  the  streets  by  dogs,  for  as  to  understanding  they 
are  blind;  or  rather  like  people  walking  in  their  sleep,  who  act 
122 


AND  ITS  CHASTE  DELIGHTS. 


134,  135 


from  the  impulse  of  blind  knowledge,  the  understanding  being 
asleep."  Lastly,  those  on  the  east  declared  their  sentiments, 
and  said,  "  We  agree  with  our  brethren  in  the  opinions  they 
have  delivered,  that  a  man  knows  nothing  from  himself,  but  from 
and  by  others,  to  the  end  that  he  may  know  and  acknowledge 
that  all  knowledge,  understanding,  and  wisdom,  is  from  God  ; 
and  that  a  man  cannot  otherwise  be  conceived,  born,  and  gene- 
rated of  the  Lord,  and  become  an  image  and  likeness  of  him;  for 
he  becomes  an  image  of  the  Lord  by  acknowledgingand  believ- 
ing, that  he  has  received  and  does  receive  from  the  Lord  all  the 
good  of  love  and  charity,  and  all  the  truth  of  wisdom  and  faith, 
and  not  the  least  portion  thereof  from  himself;  and  he  becomes 
a  likeness  of  the  Lord  by  his  being  sensible  of  those  principles 
in  himself,  as  if  they  were  from  himself.  This  he  is  sensible  of, 
because  he  is  not  born  into  knowledges,  but  receives  them  ;  and 
what  he  receives,  appears  to  him  as  if  it  was  from  himself.  This 
sensation  is  given  him  by  the  Lord,  to  the  end  that,  he  may  be 
a  man  and  not  a  beast  ;  since  by  willing,  thinking,  loving,  know- 
ing, understanding,  and  growing  wise,  as  from  himself,  he  re- 
ceives knowledges,  and  exalts  them  into  intelligence,  and  by  the 
use  thereof  into  wisdom  ;  thus  the  Lord  conjoins  man  to  himself, 
and  man  conjoins  himself  to  the  Lord.  This  could  not  have 
been  the  case,  unless  it  had  been  provided  by  the  Lord,  that  man 
should  be  born  in  total  ignorance."  When  they  had  finished 
speaking,  it  was  the  desire  of  all  present,  that  a  conclusion  should 
be  formed  from  the  sentiments  which  had  been  expressed  ;  and 
they  agreed  upon  the  following:  ''That  a  man  is  born  into  no 
knowledge,  to  the  end  that  he  may  come  into  all  knowledge, 
and  may  advance  into  intelligence,  and  thereby  into  wisdom,  and 
that  he  is  born  into  no  love,  to  the  inteut  that  he  may  come  into 
all  love,  by  application  of  the  knowledges  from  intelligence,  and 
into  love  to  the  Lord  by  love  towards  his  neighbour,  and  may 
thereby  be  conjoined  to  the  Lord,  and  by  such  conjunction  be 
made  a  man,  and  live  for  ever." 

135.  After  this  they  took  the  paper,  and  read  the  third  sub- 
ject of  investigation,  which  was,  What  is  signified  by  the 

TREE  OF  LIFE,  WHAT  BY  THE  TKEE  OF  THE  KNOWLEDGE  OF  GOOD 
AND  EVIL,  AND    WHAT  BY  EATING  THEREOF  %  and  all  the  Others 

ntreated  as  a  favor,  that  those  who  were  from  the  east  would 
unfold  this  arcanum,  because  it  required  a  more  than  ordinary 
depth  of  understanding,  and  because  those  who  were  from  the 
east  are  in  flaming  light,  that  is,  in  the  wisdom  of  love,  this 
wisdom  being  understood  by  the  garden  of  Eden,  in  which  those 
two  trees  were  placed.  They  said,  "  We  will  declare  our  senti- 
ments ;  but  as  man  does  not  take  any  thing  from  himself,  but 
from  the  Lord,  therefore  we  will  speak  from  him  ;  but  yet  from 
ourselves  as  of  ourselves  :"  and  then  they  continued,  "  A  tree 
signifies  a  man,  and  the  fruit  thereof  the  good  of  life ;  hence 

123 


135,  136 


C0NJUG1AL  LOVE 


the  tree  of  life  signifies  a  man  living  from  God,  or  God  living 
in  man ;  and  since  love  and  wisdom,  and  charity  and  faith,  or 
good  and  truth,  constitute  the  life  of  God  in  man,  therefore  these 
are  signified  by  the  tree  of  life,  and  hence  man  has  eternal  life : 
the  like  is  signified  by  the  tree  of  life,  of  which  it  will  be  given 
to  eat,  Rev.  ii.  7  ;  chap  xxii.  2,  14.  The  tree  of  the  knowledge 
of  good  and  evil  signifies  a  man  believing  that  he  lives  from 
himself  and  not  from  God ;  thus  that  in  man  love  and  wisdom, 
charity  and  faith,  that  is,  good  and  truth,  are  his  and  not  God's  ; 
believing  this,  because  he  thinks  and  wills,  and  speaks  and  acts 
to  all  appearance,  as  from  himself:  and  as  a  man  from  this  faith 
persuades  himself,  that  God  has  implanted  himself,  or  infused 
his  divine  into  him,  therefore  the  serpent  said,  "  God  doth  know, 
in  the  day  that  ye  eat  of  the  fruit  of  that  tree,  your  eyes  will  be 
opened,  andyewillbe  as  God,  knowing  good  and  evil,"  Gen.  iii.  5. 
Eating  of  those  trees  signifies  reception  and  appropriation  ;  eating 
of  the  tree  of  life,  the  reception  of  life  eternal,  and  eating  of  the 
tree  of  the  knowledge  of  good  and  evil,  the  reception  of  damna- 
tion ;  therefore  also  both  Adam  and  his  wife,  together  with  the 
serpent,  were  cursed  :  the  serpent  means  the  devil  as  to  self-love 
and  the  conceit  of  his  own  intelligence.  This  love  is  the  pos- 
sessor of  that  tree  ;  and  the  men  who  are  in  conceit,  grounded  in 
that  love,  are  those  trees.  Those  persons,  therefore,  are  griev- 
ously mistaken  who  believe  that  Adam  was  wise  and  did  good 
from  himself,  and  that  this  was  his  state  of  integrity ;  when 
yet  Adam  himself  was  cursed  by  reason  of  that  belief;  for  this  is 
signified  by  eating  of  the  tree  of  the  knowledge  of  good  and  evil; 
therefore  he  then  fell  from  the  state  of  integrity  in  which  he  had 
been,  in  Consequence  of  believing  that  he  was  wise  and  did  good 
from  God  and  not  at  all  from  himself;  for  this  is  meant  by 
eating  of  the  tree  of  life.  The  Lord  alone,  when  he  was  in  the 
world,  was  wise  and  did  good  from  himself;  because  the  essen- 
tial divine  from  birth  was  in  him  and  was  his;  therefore  also 
from  his  own  ability  he  was  made  the  Redeemer  and  Saviour." 
From  all  these  considerations  they  came  to  this  conclusion, 
"  That  by  the  tree  of  life,  and  the  tree  of  the  knowledge  of  good 
and  evil,  and  eating  thereof,  is  signified  that  life  for  man  is  God 
in  him, and  that  in  this  case  he  lias  heaven  and  eternal  life;  but 
that  death  for  man  is  the  persuasion  and  belief,  that  life  for  him 
is  not  God  but  self;  whence  he  has  hell  and  eternal  death,  which 
is  condemnation." 

136.  After  this  they  looked  into  the  paper  left  by  the  angels 
upon  the  table,  and  saw  written  underneath,  Collect  your 

OPINIONS     ON     THESE      THREE     QUESTIONS     INTO    ONE  DECISION. 

Then  they  collected  them,  and  saw  that  they  cohered  in  one 
series,  and  that  the  series  or  decision  was  this,  "That  man  is 
created  to  receive  love  and  wisdom  from  God,  and  yet  to  all 
appearance  as  from  himself;  and  this  for  the  sake  of  reception 
121 


AND  IT8  CHASTE  DELIGHTS. 


136,  137 


anil  conjunction  :  and  that  therefore  a  man  is  not  born  into  any 
love,  or  into  any  knowledge,  and  also  not  into  any  ability  of  lov- 
ing and  growing  wise  from  himself;  therefore  if  he  ascribes  all 
the  good  of  love  and  truth  of  wisdom  to  God,  he  becomes  a 
living  man;  but  if  he  ascribes  them  to  himself,  he  becomes  a 
dead  man."  These  words  they  wrote  on  a  new  piece  of  paper, 
and  placed  it  on  the  table :  and  lo !  on  a  sudden  the  angels  ap- 
peared in  bright  light,  and  carried  the  paper  away  into  heaven  ; 
and  after  it  was  read  there,  those  who  sat  on  the  seats  heard 
these  words  from  thence,  "  Well,  well ;"  and  instantly  there 
appeared  a  single  angel  as  it  were  flying  from  heaven,  with  two 
wings  about  his  feet,  and  two  about  his  temples,  having  in  his 
hand  prizes,  consisting  of  robes,  caps,  and  wreaths  of  laurel ; 
and  he  alighted  on  the  ground,  and  gave  those  who  sat  on  the 
north  robes  of  an  opaline  color;  those  who  sat  on  the  west 
robes  of  scarlet  color ;  those  who  sat  on  the  south  caps  whose 
borders  were  ornamented  with  bindings  of  gold  and  pearls,  and 
which  on  the  left  side  upwards  were  set  with  diamonds  cut  in 
the  form  of  flowers;  but  to  those  who  sat  to  the  east  he  gave 
wreaths  of  laurel,  intermixed  with  rubies  and  sapphires.  Then 
all  of  them,  adorned  with  their  respective  prizes,  went  home 
from  the  school  of  wisdom  ;  and  when  they  shewed  themselves  to 
their  wives,  their  wives  came  to  meet  them,  being  distinguished 
also  with  ornaments  presented  to  them  from  heaven ;  at  which 
the  husbands  wondered. 

137.  The  second  memorable  relation.  On  a  time  when 
I  was  meditating  on  conjugial  love,  lo !  there  appeared  at  a  dis- 
tance two  naked  infants  with  baskets  in  their  hands,  and  turtle- 
doves flying  around  them  ;  and  on  a  nearer  view,  they  seemed 
as  if  they  were  naked,  handsomely  ornamented  with  garlands  ; 
chaplets  of  flowers  decorated  their  heads,  and  wreaths  of  liles 
and  roses  of  a  hyacinthine  blue,  hanging  obliquely  from  the 
shoulders  to  the  loins,  adorned  their  bosoms  ;  and  round  about 
both  of  them  there  was  as  it  were  a  common  band  woven  of  small 
leaves  interspersed  with  olives.  But  when  they  came  nearer, 
they  did  not  appear  as  infants,  or  naked,  but  as  two  persons  in 
the  prime  of  their  age,  wearing  cloaks  and  tunics  of  shining  silk, 
embroidered  with  the  most  beautiful  flowers :  and  when  they 
were  near  me,  there  breathed  forth  from  heaven  through  them 
a  vernal  warmth,  attended  with  an  odoriferous  fragrance,  like 
what  arises  from  gardens  and  fields  in  the  time  of  spring.  They 
were  two  married  partners  from  heaven,  and  they  accosted  me; 
and  because  I  was  musing  on  what  I  had  just  seen,  they  in- 
quired, "What  did  you  see?"  And  when  1  told  them  that  at 
tifst  they  appeared  to  me  as  naked  infants,  afterwards  as  infants 
decorated  with  garlands,  and  lastly  as  grown  up  persons  in  em- 
broidered garments,  and  that  instantly  I  experienced  a  vernal 
wa-mth  with  its  delights,  they  smiled  pleasantly,  and  said,  "In 

125 


13T 


CONJUGIAL  LOVE 


the  way  we  did  not  seem  to  ourselves  as  infants,  or  naked,  or 
adorned  with  garlands,  but  constantly  in  the  same  appearance 
which  we  now  have  :  thus  at  a  distance  was  represented  our  con- 
jugial love  ;  its  state  of  innocence  by  our  seeming  like  naked 
infants,  its  delights  by  garlands,  and  the  same  delights  now  by 
our  cloaks  and  tunics  being  embroidered  with  flowers ;  and  as 
you  said  that,  as  we  approached,  a  vernal  warmth  breathed  on 
you,  attended  with  its  pleasant  fragrance  as  from  a  garden,  we 
will  explain  to  you  the  reason  of  all  this."  They  said,  "We  have 
now  been  married  partners  for  ages,  and  constantly  in  the  prime 
of  our  age  in  which  you  now  see  us :  our  first  state  Was  like  the 
first  state  of  a  virgin  and  a  youth,  when  they  enter  into  consoci- 
ation by  marriage ;  and  we  then  believed,  that  this  state  was 
the  very  essential  blessedness  of  our  life;  but  we  were  informed 
by  others  in  our  heaven,  and  have  since  perceived  ourselves,  that 
this  was  a  state  of  heat  not  tempered  by  light ;  and  that  it  is 
successively  tempered,  in  proportion  as  the  husband  is  perfected 
in  wisdom,  and  the  wife  loves  that  wisdom  in  the  husband ;  and 
that  this  is  effected  by  and  according  to  the  uses  which  each,  by 
mutual  aid,  affords  to  society;  also  that  delights  succeed  accord- 
ing to  the  temperature  of  heat  and  light. ;  or  of  wisdom  and  its 
love.  The  reason  why  on  our  approach  there  breathed  on  you  as 
it  were  a  vernal  warmth,  is,  because  conjugial  love  and  that 
warmth  in  our  heaven  act  in  unity;  for  warmth  with  us  is  love; 
and  the  light,  wherewith  warmth  is  united,  is  wisdom;  and  use 
is  as  it  were  the  atmosphere  which  contains  each  in  its  bosom. 
What  are  heat  and  light  without  that  which  contains  them  ?  In 
like  manner,  what  are  love  and  wisdom  without  their  use  ?  In 
such  case  there  is  nothing  conjugial  in  them,  because  the  subject 
is  wanting  in  which  they  should  exist  to  produce  it.  In  heaven 
where  there  is  vernal  warmth,  there  is  love  truly  conjugial ; 
because  the  vernal  principle  exists  only  where  warmth  is  equally 
united  to  light,  or  where  warmth  and  light  are  in  equal  propor- 
tions; and  it  is  our  opinion,  that  as  warmth  is  delighted  with 
light,  and  vice  versa,  so  love  is  delighted  with  wisdom,  and  wis- 
dom in  its  turn  with  love."  He  further  added,  "with  us  in 
heaven  there  is  perpetual  light,  and  on  no  occasion  do  the  shades 
of  evening  prevail,  still  less  is  there  darkness;  because  our  sun 
does  not  set  and  rise  like  yours,  but  remains  constantly  in  a 
middle  altitude  between  the  zenith  and  the  horizon,  which,  as 
you  express  it,  is  at  an  elevation  of  45  degrees.  Hence,  the  heat 
and  light  proceeding  from  our  sun  cause  perpetual  spring,  and  a 
perpetual  vernal  warmth  inspires  those  with  whom  love  is  united 
with  wisdom  in  just  proportion  ;  and  our  Lord,  by  the  eternal 
union  of  heat  and  light,  breathes  nothing  but  uses:  hence  also 
come  the  germinations  of  your  earth,  and  the  connubial  associa- 
tions of  your  birds  and  animals  in  the  spring;  for  the  vernal 
warmth  opens  their  interiors  even  to  the  inmost,  which  are  called 


AND  ITS  CHASTE  DELIGHTS. 


137,  138 


their  souls,  and  affects  them,  and  communicates  to  them  its  con- 
jugal principle,  and  causes  their  principle  of  prolification  to  come 
into  its  delights,  in  consequence  of  a  continual  tendency  to  pro- 
duce fruits  of  use,  which  use  is  the  propagation  of  their  kind. 
But  with  men  {homines)  there  is  a  perpetual  influx  of  vernal 
warmth  from  the  Lord  ;  wherefore  they  are  capahle  of  enjoying 
marriage  delights  at  all  times,  even  in  the  midst  of  winter  ;  for 
the  males  of  the  human  race  were  created  to  be  recipients  of 
light,  that  is,  of  wisdom  from  the  Lord,  and  the  females  to  be 
recipients  of  heat,  that  is,  of  the  love  of  the  wisdom  of  the  male 
from  the  Lord.  Hence  then  it  is,  that,  as  we  approached,  there 
breathed  on  you  a  vernal  warmth  attended  with  an  odoriferous 
fragrance,  like  what  arises  from  gardens  and  fields  in  the  spring/' 
As  he  said  this,  he  gave  me  his  right  hand,  and  conducted  me  to 
houses  inhabited  by  married'partners  in  a  like  prime  of  their  age 
with  himself  and  his  partner;  and  said,  "These  wives,  who  now 
seem  like  young  virgins,  were  in  the  world  infirm  old  women  ; 
and  their  husbands,  who  now  seem  in  the  spring  of  youth,  were 
in  the  world  decrepit  old  men  ;  and  all  of  them  were  restored  by 
the  Lord  to  this  prime  of  their  age,  because  they  mutually  loved 
each  other,  and  from  religious  motives  shunned  adulteries  as 
enormous  sins:"  and  he  added,  "No  one  knows  the  blessed 
delights  of  conjugial  love,  unless  he  rejects  thehorrid  delights  of 
adultery  ;  and  no  one  can  reject  these  delights,  unless  he  is  under 
the  influence  of  wisdom  from  the  Lord  ;  and  no  one  is  under  the 
influence  of  wisdom  from  the  Lord,  unless  he  performs  uses  from 
the  love  of  uses."  I  also  saw  on  this  occasion  their  house  uten- 
sils, which  were  all  in  celestial  forms,  and  glittered  with  gold, 
which  had  a  flaming  appearance  from  the  rubies  with  which  it 
was  studded. 


ON  THE  CHASTE  PRINCIPLE  AND  THE  NON-CHASTE. 

138.  As  we  are  yet  only  at  the  entrance  of  our  subject  re- 
specting conjugial  love  specifically  considered,  and  as  conjugial 
love  cannot  be  known  specifically,  except,  in  a  very  indistinct  and 
obscure  manner,  unless  its  opposite,  which  is  the  unchaste  prin- 
ciple, also  in  some  measure  appear ;  and  as  this  unchaste  prin- 
ciple appears  in  some  measure,  or  in  a  shade,  when  the  chaste 
principle  is  described  together  with  the  non-chaste,  non-chastity 
being  only  a  removal  of  what  is  unchaste  from  what  is  chaste  ; 
therefore  we  will  now  proceed  to  treat  of  the  chaste  principle  and 
the  non-chaste.  But  the  unchaste  principle,  which  is  altogether 
opposite  to  the  chaste,  is  treated  of  in  the  latter  part  of  thi9 

127 


138—140 


COKJUGIAL  LOVE 


work,  entitled  Adulterous  Love  and  its  Sinful  Pleasures, 
where  it  is  fully  described  with  all  its  varieties.  But  what  the 
unchaste  principle  is,  and  what  the  non-chaste,  and  with  what 
persons  each  of  them  prevails,  shall  be  illustrated  in  the  follow- 
ing order:  I.  The  chaste  principle  and  the  non-chaste  are  predi- 
cated only  of  marriages  and  of  srich  things  as  relate  to  marriages. 
II.  The  chaste  principle  is  pred icated  only  of  monogamical  mar- 
riages, or  of  the  marriage  of  one  man  with  one  wvfe.  III.  The 
Christian  conjugial principle  alone  is  chaste.  IV.  Love  truly 
conjugial  is  essential  chastity.  V.  All  the  delights  of  love  truly 
conjugial,  even,  the  ultimate,  are  chaste.  VI.  With  those  who  are 
made  spiritual  by  the  Lord,  conjugial  love  is  mo're  and  morepuri- 
Jied  and  rendered  chaste.  V1I.«  The  chastity  of  marriage  exists 
by  a  total  renunciation  of  xoJwredoms from  a  principle  of  religion. 
VIII.  Chastity  cannot  be  predicated  of  infants,  or  of  boys  and 
girls,  or  of  young  men  and  virgins  before  they  feel  in  themselves 
the  love  of  the  sex.  IX.  Chastity  cannot  bepredicated  of  eunuchs 
so  born,  or  of  eunuchs  so  made.  X.  Chastity  cannot  be  predica  ted- 
of  those  who  do  not  believe  adulteries  to  be  evils  in  regard  to  re- 
ligion •  and  still  less  of  those  who  do  not  believe  them  to  be  hurt- 
ful to  society.  XI.  Chastity  cannot  be  predicated  of  those  who 
abstain  from  adulteries  only  for  various  external  reasons.  XII. 
Chastity  can  not  be  predicated  of  those  who  believe  marriages  to 
be  unchaste.  XIII.  Chastity  cannot  be  predicated  of  those  who 
have  renounced  marriage  by  voids  of  perpetual  celibacy,  unless 
there  be  and  remain  in  them  the  love  of  a  life  truly  conjugial. 
XIV.  A  state  of  marriage  is  to  be  preferred  to  a  state  of  celibacy. 
We  will  now  proceed  to  an  explanation  of  each  article. 

139.  I.  The  chaste  principle  and  the  non-chaste  auk 

PREDICATED  ONLY  OF  MARRIAGES  AND  OF  SUCH  THINGS  AS  RE- 
LATE to  marriages.  The  reason  of  this  is,  because,  as  will  be 
shewn  presently,  love  truly  conjugial  is  essential  chastity  ;  and 
the  love  opposite  to  it,  which  is  called  adulterous,  is  essential 
unchastity  ;  so  far  therefore  as  any  one  is  purified  from  the  latter 
love,  so  far  he  is  chaste;  for  so  far  the  opposite,  which  is  des- 
tructive of  chastity,  is  taken  away  ;  whence  it  is  evident  that  the 
purity  of  conjugial  love  is  what  is  called  chastity.  Nevertheless 
there  is  a  conjugial  love  which  is  not  chaste,  and  yet  it  is  not  un- 
chastity ;  as  is  the  case  with  married  partners,  who,  for  various 
external  reasons,  abstain  from  the  effects  of  lasciviousness  so  as 
not  to  think  about  them  ;  howbeit,  if  that  love  is  not  purified  in 
their  spirits,  it  is  still  not  chaste  ;  its  form  is  chaste,  but  it  lias 
not  in  it  a  chaste  essence. 

L40.  The  reason  why  the  chaste  principle  and  the  non-chaste 
are  predicated  of  such  things  as  relate  to  marriages,  is,  because 
the  conjugial  principle  is  inscribed  on  both  sexes  from  inmost 
principles  to  ultimates;  and  a  man's  quality  as  to  his  thoughts 
and  affections,  and  consequentlv  as  to  his  bodily  actions  and 
128 


AND  ITS  CHASTE  DELIGHTS. 


140— 1432 


behaviour,  is  according  thereto.  That  this  is  the  case,  appears 
more  evidently  from  such  as  are  unchaste.  The  unchaste  prin- 
ciple abiding  in  their  minds  is  heard  from  the  tone  of  their  voice 
in  conversation,  and  from  their  applying  whatever  is  said,  even 
though  it  be  chaste,  to  wanton  and  loose  ends ;  (the  tone  of  the 
voice  in  conversation  is  grounded  in  the  will-affection,  and  the 
conversation  itself  is  grounded  in  the  thought  of  the  understand- 
ing ;)  which  is  a  proof  that  the  will  and  the  understanding,  witli 
everything  belonging  to  them,  consequently  the  whole  mind,  and 
thence  everything  belonging  to  the  body,  from  inmost  principles 
to  ultimates,  abound  with  what  is  unchaste.  I  have  been  in- 
formed by  the  angels,  that,  with  the  greatest  hypocrites,  the 
unchaste  principle  is  perceivable  from  hearing  their  conversa- 
tion, however  chastely  they  may  talk,  and  also  is  made  sensible 
from  the  sphere  that  issues  from  them  ;  which  is  a  further  proof 
that  unchastity  resides  in  the  inmost  principles  of  their  minds, 
and  thence  in  the  inmost  principles  of  their  bodies,  and  that  the 
latter  principles  are  exteriorly  covered  like  a  shell  painted  witli 
figures  of  various  colors.  That  a  sphere  of  lasciviousness  issues 
forth  from  the  unchaste,  is  manifest  from  the  statutes  prescribed 
to  the  sons  of  Israel,  ordaining  that  every  thing  should  be  unclean 
that  was  touched  even  by  the  hand  of  those  who  were  defiled  by 
such  unchaste  persons.  From  these  considerations  it  may  be 
concluded  that  the  case  is  similar  in  regard  to  the  chaste,  viz., 
that  with  them  everything  is  chaste  from  inmost  principles  to 
ultimates,  and  that  this  is  an  effect  of  the  chastity  of  conjugial 
love.  Hence  it  is,  that  in  the  Avorld  it  is  said,  "To  the  pure  all 
things  are  pure,  and  to  the  defiled  all  things  are  defiled." 

141.  The  chaste  principle  is  predicated  only  of  mono- 
gamical  marriages,  or  of  the  marriage  of  one  man  with 
one  wife.  The  reason  of  this  is,  because  with  them  conjugial 
love  does  not  reside  in  the  natural  man,  but  enters  into  the  spi- 
ritual man,  and  successively  opens  to  itself  a  way  to  the  essential 
spiritual  marriage,  or  the  marriage  of  good  and  truth,  which  is 
its  origin,  and  conjoins  itself  therewith;  for  that  love  enters 
according  to  the  increc^e  of  wisdom,  which  is  according  to 
the  implantation  of  the  church  from  the  Lord,  as  has  been 
abundantly  shewn  above.  This  cannot  be  effected  with  polyga- 
mies ;  for  they  divide  conjugial  love  ;  and  this  love  when  divided, 
is  not  unlike  the  love  of  the  sex,  which  in  itself  is  natural  ;  but 
on  this  subject  something  worthy  of  attention  may  be  seen  in 
the  section  on  Polygamy. 

142.  HI.  The  Christian  conjugial  principle  alone  is 
chaste.  This  is,  because  love  truly  conjugial  keeps  pace  with 
the  state  of  the  church  in  man  (ho?/io),  and  because  the  state  of 
the  church  is  from  the  Lord,  as  has  been  shewn  in  the  foregoing 
section,  n.  130,  131,  and  elsewhere;  also  because  the  church  in 
its  genuine  truths  is  in  the  AVord,  and  the  Lord  is  there  present 

9  l*i» 


U2-144 


CONJUGIAL  LOVE 


in  those  truths.  From  these  considerations  it  follows,  that  the 
chaste  conjugial  principle  exists  nowhere  but  in  the  Christian 
world,  and  still  that  there  is  a  possibility  of  its  existing  elsewhere. 
By  the  Christian  conjugial  principle  we  mean  the  marriage  of  one 
man  with  one  wife.  That  this  conjugial  principle  is  capable  of 
being  ingrafted  into  Christians,  and  of  being  transplanted  heredi- 
tarily into  the  offspring  from  parents  who  are  principled  in  love 
truly  conjugial,  and  that  hence  both  the  faculty  and  the  inclina- 
tion to  grow  wise  in  the  things  of  the  church  and  of  heaven  may 
become  connate,  will  be  seen  in  its  proper  place.  Christians,  if 
they  marry  more  wives  than  one,  commit  not  only  natural  but 
also  spiritual  adultery  :  this  will  be  shewn  in  the  section  on 

POLYGAMY. 

143.  IV.  Love  truly  conjugial  is  essential  chastity. 
The  reasons  for  this  are,  1.  Because  it  is  from  the  Lord,  and 
corresponds  to  the  marriage  of  the  Lord  and  the  church.  2. 
Because  it  descends  from  the  marriage  of  good  and  truth.  3. 
Because  it  is  spiritual,  in  proportion  as  the  church  exists  with 
man  {homo).  4.  Because  it  is  the  foundation  and  head  of  all 
celestial  and  spiritual  loves.  5.  Because  it  is  the  orderly 
seminary  of  the  human  race,  and  thereby  of  the  angelic  heaven. 
6.  Because  on  this  account  it  also  exists  with  the  angels  of  hea- 
ven, and  gives  birth  with  them  to  spiritual  offspring,  which 
are  love  and  wisdom.  7.  And  because  its  uses  are  thus  more 
excellent  than  the  other  uses  of  creation.  From  these  conside- 
rations it  follows,  that  love  truly  conjugial,  viewed  from  its 
origin  and  in  its  essence,  is  pure  and  holy,  so  that  it  may  be 
called  purity  and  holiness,  consequent]/  essential  chastity:  but 
that  nevertheless  it  is  not  altogether  pure,  either  with  men  or 
angels,  may  be  seen  below  in  article  VI.,  n.  146. 

144.  V.  All  the  delights  of  lovk  truly  conjugial, 

EVEN    THE   ULTIMATE,    ARE   CHASTE.      This    follows   from  what 

has  been  above  explained,  that  love  truly  conjugial  is  essential 
chastity,  and  from  the  considerations  that  delights  constitute  its 
life.  That  the  delights  of  this  love  ascend  and  enter  heaven, 
and  in  the  way  pass  through  the  delights  of  the  heavenly  loves, 
in  which  the  angels  of  heaven  are  principled  ;  also,  that  they 
conjoin  themselves  with  the  delights  of  the  conjugial  love  of  the 
angels,  has  been  mentioned  above.  Moreover,  I  have  heard  it, 
declared  by  the  angels,  that  they  perceive  those  delights  with 
themselves  to  be  exalted  and  filled,  while  they  ascend  from  chaste 
marriages  on  the  earths:  and  when  some  by-standers,  who  were 
unchaste,  inquired  concerning  the  ultimate  delights  whether 
they  were  chaste,  they  assented  and  said,  "How  should  it  be 
otherwise!  Arc  not  these  the  delights  of  true  conjugial  love  in 
their  fulness?"  The  origin,  nature,  and  quality  of  the  delights 
of  this  love,  may  be  seen  above,  n.  (>9 :  and  also  in  the  memo- 

KARLE  DELATIONS.  ('Specially  tllOSC  which  follOW. 

130 


AND  ITS  CHASTV:  DELIGHTS. 


145,  146 


145.  VI.  With  those  who  are  made  spiritual  by  the 
Lord,  con.tugial  love  is  more  and  more  purified  and 
rendered  ciiaste.  The  reasons  for  this  are,  1.  Because  the 
first  love,  hy  which  is  meant  the  love  previous  to  the  nuptials 
and  immediately  after  them,  partakes  somewhat  of  the  love  of 
the  sex,  and  thus  of  the  ardor  belonging  to  the  body  not  as  yet 
moderated  by  the  love  of  the  spirit.  2.  Because  a  man  {homo) 
from  natural  is  successively  mac  3  spiritual ;  for  he  becomes  spi- 
ritual in  proportion  as  his  rational  principle,  which  is  the  medium 
between  heaven  and  the  world,  begins  to  drive  a  soul  from  influx 
out  of  heaven,  which  is  the  case  so  far  as  it  is  affected  and  de- 
lighted with  wisdom;  concerning  which  wisdom  see  above,  n. 
130 ;  and  in  proportion  as  this  is  effected,  in  the  same  propor- 
tion his  mind  is  elevated  into  a  superior  aura,  which  is  the  con- 
tinent of  celestial  light  and  heat,  or,  what  is  the  same,  of  the 
wisdom  and  love  in  which  the  angels  are  principled  ;  for  hea- 
venly light  acts  in  unity  with  wisdom,  and  heavenly  heat  with 
love  ;  and  in  proportion  as  wisdom  and  the  love  thereof  increase 
with  married  pairs,  in  the  same  proportion  conjugial  love  is  puri- 
fied with  them  ;  and  as  this  is  effected  successively,  it  follows 
that  conjugial  love  is  rendered  more  and  more  chaste.  This 
spiritual  purification  may  be  compared  with  the  purification 
of  natural  spirits,  which  is  effected  by  the  chemists,  and  is 
called  defecation,  rectification,  castigation,  acution,  decanta- 
tion,  and  sublimation;  and  wisdom  purified  may  be  compared 
with  alcohol,  which  is  a  highly  rectified  spirit.  3.  Now  as  spi- 
ritual wisdom  in  itself  is  of  such  a  nature  that  it  becomes  more 
and  more  warmed  with  the  love  of  growing  wise,  and  by  virtue 
of  this  love  increases  to  eternity ;  and  as  this  is  effected  in  pro- 
portion as  it  is  perfected  by  a  kind  of  defecation,  castigation, 
rectification,  acution,  decantation,  and  sublimation,  and  this 
by  elevating  and  abstracting  the  intellect  from  the  fallacies 
of  the  senses,  and  the  will  from  the  allurements  of  the  body  ; 
it  is  evident  that  conjugial  love,  whose  parent  is  wisdom,  is  in 
like  manner  rendered  successively  more  and  more  pure,  and 
thereby  chaste.  That  the  first  state  of  love  between  married 
partners  is  a  state  of  heat  not  yet  tempered  by  light;  but  that 
it  is  successively  tempered  in  proportion  as  the  husband  is  per- 
fected in  wisdom,  and  the  wife  loves  it  in  her  husband,  may  be 
seen  in  the  memorable  relation,  n.  137. 

146.  It  is  however  to  be  observed,  that  there  is  no  conjugial 
love  altogether  chaste  or  pure  either  with  men  {homines)  or  with 
angels;  there  is  still  somewhat  not  chaste  or  not  pure  which 
adjoins  or  subjoins  itself  thereto  ;  but  this  has  a  different  origin 
from  that  which  gives  birth  to  what  is  unchaste:  for  with  the 
angels  the  chaste  principle  is  above  and  the  non-chaste  beneath  ( 
and  there  is  as  it  were  a  door  with  a  hinge  interposed  by  the 
Lord,  which  is  opened  by  determination,  and  is  carefully  pre- 

131 


146—149 


COXJL'GIAL  LOVE 


vented  from  standing  open,  lest  the  one  principle  should  pass 
into  the  other,  and  they  should  mix  together  :  for  the  natural 
principle  of  man  from  his  birth  is  defiled  and  fraught  with  evils  ; 
whereas  his  spiritual  principle  is  not  so,  because  its  birth  is  from 
the  Lord,  for  it  is  regeneration;  and  regeneration  is  a  successive 
separation  from  the  evils  to  which  a  man  is  naturally  inclined. 
That  no  love  with  either  men  or  angels  is  altogether  pure,  or 
can  be  pure ;  but  that  the  end,  purpose,  or  intention  of  the 
will,  is  principally  regarded  by  the  Lord :  and  that  therefore  so 
far  as  a  man  is  principled  in  a  good  end,  purpose,  or  intention, 
and  perseveres  therein,  so  far  he  is  initiated  into  purity,  and  so 
far  he  advances  and  approaches  towards  purity,  may  he  seen 
above,  n.  71. 

147.  VII.  The  chastity  of  marriage  exists  by  a  total 

RENUNCIATION   OF   WHOREDOMS   FROM    A    PRINCIPLE    OF  RELIGION. 

The  reason  of  this  is,  because  chastity  is  the  removal  of  unchas- 
tity  ;  it  being  a  universal  law,  that  so  far  as  any  one  removes 
evil,  so  far  a  capacity  is  given  for  good  to  succeed  in  its  place ; 
and  further,  so  far  as  evil  is  hated,  so  far  good  is  loved;  and 
also  vice  versa;  consequently,  so  far  as  whoredom  is  renounced, 
so  far  the  chastity  of  marriage  enters.  That  conjugial  love  is 
purified  and  rectified  according  to  the  renunciation  of  whore- 
doms, every  one  sees  from  common  perception  as  soon  as  it  is 
mentioned  and  heard  ;  thus  before  confirmation  ;  but  as  all  have 
not  common  perception,  it  is  of  importance  that  the  subject 
should  also  be  illustrated  in  the  way  of  proof  by  such  conside- 
rations as  may  tend  to  confirm  it.  These  considerations  are, 
that  conjugial  love  grows  cold  as  soon  as  it  is  divided,  and  this 
coldness  causes  it  to  perish ;  for  the  heat  of  unchaste  love  ex- 
tinguishes it,  as  two  opposite  heats  cannot  exist  together,  but 
one  must  needs  reject  the  other  and  deprive  it  of  its  potency. 
Whenever  therefore  the  heat  of  conjugial  love  begins  to  acquire 
a  pleasant  warmth,  and  from  a  sensation  of  its  delights  to  bud 
and  flourish,  like  an  orchard  and  garden  in  spring;  the  latter 
from  the  vernal  temperament  of  light  and  heat  from  the  sun  of 
the  natural  world,  but  the  former  from  the  vernal  temperament 
of  light  and  heat  from  the  sun  of  the  spiritual  world. 

148.  There  is  implanted  in  every  man  {homo)  from  creation, 
and  consequently  from  his  birth,  an  internal  and  an  external 
conjugial  principle;  the  internal  is  spiritual,  and  the  external 
natural :  a  man  comes  first  into  the  latter,  and  as  he  becomes 
spiritual,  he  comes  into  the  former.  If  therefore  he  remains 
in  the  external  or  natural  conjugial  principle,  the  internal  or 
spiritual  conjugial  principle  is  veiled  or  covered,  until  he  knows 
nothing  respecting  it ;  yea,  until  he  calls  it  an  ideal  shadow 
without  a  substance :  but  if  a  man  becomes  spiritual,  he  then 
begins  to  know  something  respecting  it,  and  afterwards  to  per- 

132 


AND  ITS  CHASTE  DELIGHTS. 


148—  ISO 


fteive  something  of  its  quality,  and  successively  to  be  made 
sensible  of  its  pleasantness,  agreeableness,  and  delights ;  and 
in  proportion  as  this  is  the  case,  the  veil  or  covering  between 
the  external  and  internal,  spoken  of  above,  begins  to  be  at- 
tenuated, and  afterwards  as  it  were  to  melt,  and  lastly  to  be 
dissolved  and  dissipated.  When  this  effect  takes  place,  the  ex- 
ternal conjugial  principle  remains  indeed  ;  but  it  is  continually 
purged  and  purified  from  its  dregs  by  the  internal ;  and  this 
until  the  external  becomes  as  it  were  the  face  of  the  internal, 
and  derives  its  delight  from  the  blessedness  which  is  in  the 
internal,  and  at  the  same  time  its  life,  and  the  delights  of  its 
potency.  Such  is  the  renunciation  of  whoredoms,  by  which 
the  chastity  of  marriage  exists.  It  may  be  imagined,  that 
the  external  conjugial  principle,  which  remains  after  the  in- 
ternal has  separated  itself  from  it,  or  it  from  itself,  resembles 
the  external  principle  not  separated  :  but  L  have  heard  from 
the  angels  that  they  are  altogether  unlike  ;  for  that  the  external 
principle  in  conjunction  with  the  internal,  which  they  called  the' 
external  of  the  internal,  was  void  of  all  lasciviousness,  because 
the  internal  cannot  be  lascivious,  but  only  be  delighted  chastely  ; 
and  that  it  imparts  the  same  disposition  to  its  external,  wherein 
it  is  made  sensible  of  its  own  delights:  the  case  is  altogether 
otherwise  with  the  external  separated  from  the  internal ;  this 
they  said,  was  lascivious  in  the  whole  and  in  every  part. 
They  compared  the  external  conjugial  principle  derived  from 
the  internal  to  excellent  fruit,  whose  pleasant  taste  and  flavor 
insinuate  themselves  into  its  outward  rind,  and  form  this  into 
correspondence  with  themselves ;  they  compared  it  also  to  a 
granary,  whose  store  is  never  diminished,  but  is  continually  re- 
cruited according  to  its  consumption  ;  whereas  they  compared 
the  external  principle,  separate  from  the  internal,  to  wheat  in  a 
winnowing  machine,  when  it  is  put  in  motion  about  its  axis;  in 
which  case  the  chaff  only  remains,  which  is  dispersed  by  the 
wind;  so  it  is  with  the  conjugial  principle,  unless  the  adulterous 
principle  be  renounced. 

149.  The  reason  why  the  chastity  of  marriage  does  not  exist 
by  the  renunciation  of  whoredoms,  unless  it  be  made  from  a 
principle  of  religion,  is,  because  a  man  {homo)  without  religion 
is  not  spiritual,  but  remains  natural ;  and  if  the  natural  man 
renounces  whoredoms,  still  his  spirit  does  not  renounce  them  ; 
and  thus,  although  it  seems  to  himself  that  he  is  chaste  by  such 
renunciation,'  yet  nevertheless  unchastity  lies  inwardly  concealed 
like  corrupt  matter  in  a  wound  only  outwardly  healed.  That 
conjugial  love  is  according  to  the  state  of  the  church  with  man, 
may  be  seen  above  n.  130.  More  on  this  subject  may  be  seen 
in  the  exposition  of  article  XI. 

150.  VIII.  Chastity  cannot  be  predicated  of  in- 
fants,   OR   OF  BOYS   AND   GIRLS,  OR   OF  YOUNG  MEN   AND  VIB- 

133 


150—125 


CONJUGIAL  LOVE 


OINS    BEFORE     THEY    FEEL    IN    THEMSELVES    THE    LOVE    OF  THH 

sex.  This  is  because  the  chaste  principle  and  the  unchaste  are 
predicated  only  of  marriages,  and  of  such  things  as  relate  to  mar- 
riages, as  may  be  seen  above,  n.  139  ;  and  of  those  who  know 
nothing  of  the  things  relating  to  marriage,  chastity  is  not  pre- 
dictable; for  it  is  as  it  were  nothing  relating  to  them;  and  no- 
thing cannot  be  an  object  either  of  affection  or  thought :  but  after 
tli is  nothing  there  arises  something,  when  the  first  motion  to- 
wards marriage  is  felt,  which  is  the  love  of  the  sex.  That  virgins 
and  young  men,  before  they  feel  in  themselves  the  love  of  the  sex, 
are  commonly  called  chaste,  is  owing  to  ignorance  of  what  chas- 
tity is. 

151.  XI.  Chastity  cannot  be  predicated  of  eunuchs 
bo  born,  or  of  eunuchs  so  made.  Eunuchs  so  born  are  those 
more  especially  with  whom  the  ultimate  of  love  is  wanting  from 
birth  ;  and  as  in  such  case  the  first  and  middle  principles  are 
without  a  foundation  on  which  to  stand,  they  have  therefore  no 
existence ;  and  if  they  exist,  the  persons  in  whom  they  exist 
have  no  concern  to  distinguish  between  the  chaste  principle  and 
the  unchaste,  each  being  indifferent  to  them ;  but  of  these 
persons  there  are  several  distinctions.  The  case  is  nearly  the 
same  with  eunuchs  so  made  as  with  some  eunuchs  so  born  ;  but 
eunuchs  so  made,  as  they  are  both  men  and  women,  cannot 
possibly  regard  conjugial  love  any  otherwise  than  as  a  phantasy, 
and  the  delights  thereof  as  idle  stories.  If  they  have  any  incli- 
nation, it  is  rendered  mute,  which  is  neither  chaste  nor  unchaste: 
and  what  is  neither  chaste  nor  unchaste,  derives  no  quality  from 
either  the  one  or  the  other. 

152.  X.  Chastity  cannot  be  predicated  of  those  who 
do  not  believe  adulteries  to  be  evils  in  reoard  to  reli- 
qion  ;  and  still  less  of  those  who  do  not  believe  them 
to  be  hurtful  to  society.  The  reason  why  chastity  cannot  be 
predicated  of  such  is,  because  they  neither  know  what  chastity  is 
nor  even  that  it  exists;  for  chastity  relates  to  marriage,  as  was 
shewn  in  the  first  article  of  this  section.  Those  who  do  not 
believe  adulteries  be  evil  in  regard  to  religion,  regard  even 
marriages  as  unchaste  ;  whereas  religion  with  married  pairs  con- 
stitutes their  chastity;  thus  such  persons  have  nothing  chaste  in 
them,  and  therefore  it  is  in  vain  to  talk  to  them  of  chastity ; 
these  are  confirmed  adulterers :  but  those  who  do  not  believe 
adulteries  to  be  hurtful  to  society,  know  still  less  than  the  others, 
either  what  chastity  is  or  even  that  it  exists ;  for  they  are  adul- 
terers from  a  determined  purpose  :  if  they  say  that  marriages  arc 
less  unchaste  than  adulteries,  they  say  so  merely  with  the  mouth, 
but  not  with  the  heart,  because  marriages  with  them  are  cold, 
and  those  who  speak  from  such  cold  concerning  chaste  heat, 
cannot  have  an  idea  of  chaste  heat  in  regard  to  conjugial  love. 
The  nature  and  quality  of  such  persons,  and  of  the  ideas  of  their 
thought,  and  hence  of  the  interior  principles  of  their  conversation, 


AND  ITS  CHASTE  DELIGHTS. 


152—151 


will  be  seen  in  (lie  second  part  of  this  work, — Adulterous  Love 
and  its  Sinful  Pleasures. 

153.  XL  Chastity  cannot  be  predicated  of  those  who 
abstain  from  adulteries  only  for  various  external  rea- 
sons. Many  believe  that  the  mere  abstaining  from  adulteries  ill 
the  body  is  chastity  ;  yet  this  is  not  chastity,  unless  at  the  same 
time  there  is  an  abstaining  in  spirit.  The  spirit  of  man  {homo), 
by  which  is  here  meant  his  mind  as  to  aft'ections  and  thoughts, 
constitutes  the  chaste  principle  and  the  unchaste,  for  hence  it 
flows  into  the  body,  the  body  being  in  all  cases  such  as  the  mind 
or  spirit  is.  Hence  it  follows,  that  those  who  abstain  from  adul- 
teries in  the  body,  without  being  influenced  from  the  spirit  are 
not  chaste  ;  neither  are  those  chaste  who  abstain  from  them  in 
spirit  as  influenced  from  the  body.  There  are  many  assignable 
causes  which  make  a  man  desist  from  adulteries  in  the  body,  and 
also  in  the  spirit  as  influenced  from  the  body ;  but  still,  he  that 
does  not  desist  from  them  in  the  body  as  influenced  from  the 
spirit,  is  unchaste;  for  the  Lord  says,  "That  whosoever  looketh 
upon  another 's  woman,  so  as  to  lust  after  her,  hath  already  com- 
mitted adulter;/  with  her  in  his  heart"  Matt.  v.  28.  It  is  im- 
possible to  enumerate  all  the  causes  of  abstinence  from  adulteries 
in  the  body  only,  they  being  various  according  to  states  of  mar- 
riage, and  also  according  to  states  of  the  body;  for  there  are 
some  persons  who  abstain  from  them  from  fear  of  the  civil  law 
and  its  penalties  ;  some  from  fear  of  the  loss  of  reputation  and 
thereby  of  honor;  some  from  fear  of  diseases  which  may  be 
thereby  contracted  ;  some  from  fear  of  domestic  quarrels  on  the 
part  of  the  wife,  whereby  the  quiet  of  their  lives  may  be  dis- 
turbed ;  some  from  fear  of  revenge  on  the  part  of  the  husband  or 
relations;  some  from  fear  of  chastisement  from  the  servants  of 
the  family  ;  some  also  abstain  from  motives  of  poverty,  avarice, 
or  imbecility,  arising  either  from  disease,  from  abuse,  from  age, 
or  from  impotence.  Of  these  there  are  some  also,  who,  because 
they  cannot  or  dare  not  commit  adultery  in  the  body,  condemn 
adulteries  in  the  spirit;  and  thus  they  speak  morally  against 
adulteries,  ana  in  favor  of  marriages  ;  but  such  person,  unless  in 
spirit  they  call  adulteries  accursed,  and  this  from  a  religious 
principle  in  the  spirit,  are  still  adulterers;  for  although  they  do 
not  commit  them  in  the  body,  yet  they  do  in  the  spirit;  where- 
fore after  death,  when  they  become  spirits,  they  speak  openly  in 
favor  of  them.  From  these  considerations  it  is  manifest,  that 
even  a  wicked  person  may  shun  adulteries  as  hurtful ;  but  that 
none  but  a  Christian  can  shun  them  as  sins.  Hence  then  the 
truth  of  the  proposition  is  evident,  that  chastity  cannot  be  pre- 
dicated of  those  who  abstain  from  adulteries  merely  for  various 
external  reasons. 

154.  XII.  Chastity  cannot  be  predicated  of  those  who 
believe  marriages  to  be  unchaste.     These,  like  the  persona 

135 


154,  155 


CONJUGIAL  LOVE 


spoken  of  just  above,  n.  152,  do  not  know  either  what  chastitj 
is.  or  even  that  it  exists  ;  and  in  this  respect  they  are  like  those 
who  make  chastity  to  consist  merely  in  celibacy,  of  whom  we 
shalj  speak  presently. 

155.  XIII.  Chastity  cannot  be  predicated  of  those  who 

HAVE  RENOUNCED  MARRIAGE  BY  VOWS  OF  PERPETUAL  CELD3ACY, 
UNLESS  THERE  BE  AND  REMAIN  IN    THEM    THE    LOVE   OF    A  LIFE 

truly  conjugial.  The  reason  why  chastity  cannot  be  pre- 
dicated of  these,  is,  because  after  a  vow  of  perpetual  celibacy, 
conjugial  love  is  renounced  ;  and  yet  it  is  of  this  love  alone 
that  chastity  can  be  predicated  :  nevertheless  there  still  remains 
an  inclination  to  the  sex  implanted  from  creation,  and  conse- 
quently innate  by  birth  ;  and  when  this  inclination  is  restrained 
and  subdued,  it  must  needs  pass  away  into  heat,  and  in  some 
cases  into  a  violent  burning,  which,  in  rising  from  the  body 
into  the  spirit,  infests  it,  and  with  some  persons  defiles  it ;  and 
there  may  be  instances  where  the  spirit  thus  defiled  may  defile 
also  the  principles  of  religion,  casting  them  down  from  their 
internal  abode,  where  they  are  in  holiness,  into  things  external, 
where  they  become  mere  matters  of  talk  and  gesture  ;  therefore 
it  was  provided  by  the  Lord,  that  celibacy  should  have  place 
only  with  those  who  are  in  external  worship,  as  is  the  case  with 
all  who  do  not  address  themselves  to  the  Lord,  or  read  the 
Word.  With  such,  eternal  life  is  not  so  much  endangered  by 
vows  of  celibacy  attended  with  engagements  to  chastity,  as  it  is 
with  those  who  are  principled  in  internal  worship:  moreover,  in 
many  instances  that  state  of  life  is  not  entered  upon  from  any 
freedom  of  the  will,  many  being  engaged  therein  before  they 
attain  to  freedom  grounded  in  reason,  and  some  in  consequence 
of  alluring  worldly  motives.  Of  those  who  adopt  that  state  with 
a  view  to  have  their  minds  disengaged  from  the  world,  that 
they  may  be  more  at  leisure  to  apply  themselves  to  divine  things, 
those  only  are  chaste  with  whom  the  love  of  a  life  truly  con- 
jugial either  preceded  that  state  or  followed  it,  and  with  whom 
it  remains;  for  the  love  of  a  life  truly  conjugial  is  that  alone 
of  which  chastity  is  predicated.  Wherefore  also,  after  death, 
all  who  have  lived  in  monasteries  are  at  length  freed  from  their 
vows  and  set  at  liberty,  that,  according  to  the  interior  vows  and 
desires  of  their  love,  they  may  be  led  to  choose  a  life  either  con- 
jugial or  extra-conjugial :  if  in  such  case  they  enter  into  con- 
jugial life,  those  who  have  loved  also  the  spiritual  things  of 
divine  worship  are  given  in  marriage  in  heaven;  but  those  who 
enter  into  extra-conjugial  life  are  sent  to  their  like,  who  dwell 
on  the  confines  of  heaven.  I  have  inquired  of  the  angels, 
whether  those  who  have  devoted  themselves  to  works  of  piety, 
and  given  themselves  up  entirely  to  divine  worship,  and  who  thus 
have  withdrawn  themselves  from  the  snares  of  the  world  and  the 
concupiscences  of  the  flesh,  and  with  this  view  have  vowed  per- 
130 


AND  ITS  CHASTK  DELIGHTS. 


155—151* 


petual  virginity,  are  received  into  heaven,  and  there  admitted 
among  the  blessed  to  enjoy  an  especial  portion  of  happiness 
according  to  their  faith.  To  this  the  angels  replied,  that  such 
are  indeed  received  into  heaven ;  but  when  they  are  made 
sensible  of  the  sphere  of  conjugial  love  there,  they  become  sad 
and  fretful,  and  then,  some  of  their  own  accord,  some  by  asking 
leave,  and  some  from  being  commanded,  depart  and  are  dis- 
missed, and  when  they  are  out  of  that  heaven,  a  way  is  opened 
for  them  to  their  consociates,  who  had  been  in  a  similar  state  of 
life  in  the  world  ;  and  then  from  being  fretful  they  become 
cheerful,  and  rejoice  together. 

156.   XIV.  A  STATE  OF  MARRIAGE  IS  TO  BE  PREFERRED  TO  A 

state  of  celibacy.  This  is  evident  from  what  has  been  said 
above  respecting  marriage  and  celibacy.  A  state  of  marriage  is 
to  be  preferred  because  it  is  a  state  ordained  from  creation  ; 
because  it  originates  in  the  marriage  of  good  and  truth  ;  because 
it  corresponds  with  the  marriage  of  the  Lord  and  the  church ; 
because  the  church  and  conjugial  love  are  constant  companions  ; 
because  its  use  is  more  excellent  than  all  the  other  uses  of  the 
things  of  creation,  for  thence  according  to  order  is  derived  the 
increase  of  the  human  race,  and  also  of  the  angelic  heaven, 
which  is  formed  from  the  human  race :  moreover,  marriage  con- 
stitutes the  completeness  of  a  man  (homo)  ;  for  by  it  he  becomes 
a  complete  man,  as  will  be  shewn  in  the  following  chapter.  All 
these  things  are  wanting  in  celibacy.  But  if  the  proposition  be 
taken  for  granted,  that  a  state  of  celibacy  is  preferable  to  a  state 
of  marriage,  and  if  this  proposition  be  left  to  the  mind's  ex- 
amination, to  be  assented  to  and  established  by  confirming 
proofs,  then  the  conclusion  must  be,  that  marriages  are  not  holy, 
neither  can  they  be  chaste  ;  yea,  that  chastity  in  the  female  sex 
belongs  only  to  those,  who  abstain  from  marriage  and  vow  per- 
petual virginity  :  and  moreover,  that  those  who  have  vowed  per- 
petual celibacy  are  understood  by  the  eunuchs  who  make  them- 
selves  eunuchs  for  the  kingdom  of  heaven's  sake,  Matt.  xix.  12 ; 
not  to  mention  other  conclusions  of  a  like  nature  ;  which,  being 
grounded  in  a  proposition  that  is  not  true,  are  also  not  true. 
The  eunuchs  who  make  themselves  eunuchs  for  the  kingdom  of 
heaven's  sake,  are  spiritual  eunuchs,  who  are  such  as  in  mar- 
riages abstain  from  the  evils  of  whoredoms  :  that  Italian  eunuchs 
are  not  meant,  is  evident. 

****** 

151.*  To  the  above  I  shall  add  two  memorable  relations. 
First.  As  I  was  going  home  from  the  school  of  wisdom  (con- 
cerning which,  see  above,  n.  132),  I  saw  in  the  way  an  angel 
dressed  in  blue.  He  joined  me  and  walked  by  my  side,  and 
said,  "  I  see  that  you  are  come  from  the  school  of  wisdom,  and 
are  made  glad  by  what  you  heard  there ;  and  as  I  perceive  that  you 
are  not  a  full  inhabitant  of  this  world,  because  you  are  at  the 

137 


151* 


CON.JUGIA.L  LOVE 


same  time  in  the  natural  world,  and  therefore  know  nothing 
of  our  Olympic  gymnasia,  where  the  ancient  sqphi  meet  together, 
and  by  the  information  they  collect  from  every  new  comer,  learn 
what  changes  and  successions  wisdom  has  undergone  and  is  still 
undergoing  in  your  world;  if  you  are  willing  I  will  conduct  you 
to  the  place  where  several  of  those  ancient  aophi  and  their  sons, 
that  is,  their  disciples,  dwell."  So  he  led  me  to  the  confines 
between  the  north  and  east ;  and  while  I  was  looking  that  way 
from  a  rising  ground,  lo!  I  saw  a  city,  and  on  one  side  of  it  two 
small  hills;  that  which  was  nearer  to  the  city  being  lower  than 
the  other.  "  That  city,"  said  he,  is  called  Athens,  the  lower 
hill  Parnassus,  and  the  higher  Helicon.  They  are  so  called, 
because  in  the  city  and  around  it  dwell  the  wise  men  who  for- 
merly lived  in  Greece,  as  Pythagoras,  Socrates,  Aristippus, 
Xenophon,  with  their  disciples  and  scholars."  On  my  asking 
him  concerning  Plato  and  Aristotle,  he  said,  "They  and  their 
followers  dwell  in  another  region,  because  they  taught  principles 
of  rationality  which  relate  to  the  understanding;  whereas  the 
former  taught  morality  which  relates  to  the  life."  He  further 
informed  me,  that  it  was  customary  at  times  to  depute  from  the 
city  of  Athens  some  of  the  students  to  learn  from  the  literati  of 
the  Christians,  what  sentiments  they  entertain  at  this  day  re- 
specting God,  the  creation  of  the  universe,  the  immortality  of  the 
soul,  the  relative  state  of  men  and  beasts,  and  other  subjects  of 
interior  wisdom  :  and  he  added,  that  a  herald  had  that  day  an- 
nounced an  assembly,  which  was  a  token  that  the  emissaries  had 
met  with  some  strangers  newly  arrived  from  the  earth,  who  had 
communicated  some  curious  information.  We  then  saw  several 
persons  going  from  the  city  and  its  suburbs,  some  having  their 
heads  decked  with  wreaths  of  laurel,  some  holding  palms  in  their 
hands,  some  with  books  under  their  arms,  and  some  with  pens 
under  the  hair  of  the  left  temple.  We  mixed  with  the  company, 
and  ascended  the  hill  with  them;  and  lo!  on  the  top  was  an 
octagonal  palace,  which  they  called  the  Palladium,  into  which  we 
entered  :  within  there  were  eight  hexangular  recesses,  in  each  of 
which  was  a  book-case  and  a  table:  at  these  recesses  were  seated 
the  laureled  sojj/ii,  and  in  the  Palladium  itself  there  were  seats 
cut  out  of  the  rock,  on  which  the  rest  were  seated.  A  door  on 
the  left  was  then  opened,  through  which  the  two  strangers  newly 
arrived  from  the  earth  were  introduced  ;  and  after  the  compli- 
ments of  salutation  were  paid,  one  of  the  laureled  sophi  asked 
them,  ''What  news  from  the  earth?"  They  replied,  "This 
is  news,  that  in  forests  there  have  been  found  men  like  beasts,  or 
beasts  like  men  :  from  their  face  and  body  they  were  known  to 
have  been  born  men,  and  to  have  been  lost  or  left  in  the  forests 
when  they  were  two  or  three  years  old ;  they  were  not  able  to 
give  utterance  to  any  thought,  nor  could  they  learn  to  articulate 
the  voice  into  any  distinct  expression  ;  neither  did  they  know  the 
13S 


AND  ITS  CHASTE  DELIGHTS. 


151*,  152* 


food  suitable  for  them  as  the  beasts  do,  but  put  greedily  into 
their  mouths  whatever  they  found  in  the  forest,  whether  it  was 
clean  or  unclean  ;  besides  many  other  particulars  of  a  like  nature : 
from  which  some  of  the  learned  among  us  have  formed  several 
conjectures  and  conclusions  concerning  the  relative  state  of  men 
and  beasts."    On  hearing  this  account,  some  of  the  ancient  snphi 
asked,  "  What  were  the  conjectures  and  conclusions  formed  from 
the  circumstances  you  have  related?"    The  two  strangers  re- 
plied, "  There  were  several :  but  they  may  all  be  comprised  under 
the  following:  1.  That  a  man  by  nature,  and  also  by  birth,  is 
more  stupid  and  consequently  viler  than  any  beast;  and  that  he 
remains  so,  unless  he  is  instructed.    2.  That  he  is  capable  of 
being  instructed,  because  he  has  learnt  to  frame  articulate 
sounds,  and  thence  to  speak,  and  thereby  has  begun  to  express 
his  thoughts,  and  this  successively  more  and  more  perfectly 
until  he  has  been  able  to  express  the  laws  of  civil  society  ; 
several  of  which  are  nevertheless  impressed  on  beasts  from  their 
birth.    3.  That  beasts  have  rationality  like  men.    4.  Therefore, 
that  if  beasts  could  speak,  they  would  reason  on  any  subject  as 
acutely  as  men  ;  a  proof  of  which  is,  that  they  think  from  reason 
and  prudence  just  as  men  do.    5.  That  the  understanding  is 
only  a  modification  of  light  from  the  sun  ;  the  heat  co-operating 
by  means  of  ether,  so  that  it  is  only  an  activity  of  interior 
nature  ;  and  that  this  activity  may  be  so  exalted  as  to  appear  like 
wisdom.    6.  That  therefore  it  is  ridiculous  to  believe  that  a  man 
lives  after  death  any  more  than  a  beast :  unless  perchance,  for 
some  days  after  his  decease,  in  consequence  of  an  exhalation  of 
the  life  of  the  body,  he  may  appear  as  a  mist  under  the  form  of 
a  spectre,  before  he  is  dissipated  into  nature  ;  just  as  a  shrub 
raised  up  from  its  ashes,  appears  in  the  likeness  of  its  own  form. 
7.  Consequently  that  religion,  which  teaches  a  life  after  death,  is 
a  mere  device,  in  order  to  keep  the  simple  inwardly  in  bonds  by 
its  laws,  as  they  are  kept  outwardly  in  bonds  by  the  laws  of  the 
state."    To  this  they  added,  that  "  people  of  mere  ingenuity 
reason  in  this  manner,  but  not  so  the  intelligent :"  and  they 
were  asked,  "  How  do  the  intelligent  reason  ?"    They  said  they 
had  not  been  informed  ;  but  they  supposed  that  they  must  rea- 
son differently. 

152.*  On  hearing  this  relation,  all  those  who  were  sitting  at 
the  tables  exclaimed,  "  Alas  !  what  times  are  come  on  the  earth  ! 
What  changes  has  wisdom  undergone  ?  How  is  she  transformed 
into  a  false  and  infatuated  ingenuity  !  The  sun  is  set,  and  in  his 
station  beneath  the  earth  is  in  direct  opposition  to  his  meridian 
altitude.  From  the  case  here  adduced  respecting  such  as  have 
been  left  and  found  in  forests,  who  cannot  see  that  an  unin- 
stnicted  man  is  such  as  here  represented  ?  For  is  not  the  nature 
of  his  life  determined  by  the  nature  of  the  instruction  he  receives? 
Is  he  not  born  in  a  state  of  greater  ignorance  than  the  beasts? 


152*  153* 


CONJTJGIAL  LOVE 


Must  he  not  learn  to  walk  and  to  speak?  Supposing  he  nevei 
learnt  to  walk,  would  he  ever  stand  upright?  And  if  he  never 
learnt  to  speak,  would  he  ever  be  able  to  express  his  thoughts  ? 
Is  not  every  man  such  as  instruction  makes  him, — insane  from 
false  principles,  or  wise  from  truths?  and  is  not  he  that  is  insane 
from  false  principles,  entirely  possessed  with  an  imagination  that 
he  is  wiser  than  he  that  is  wise  from  truths  ?  Are  there  not 
instances  of  men  who  are  so  wild  and  foolish,  that  they  are  no 
more  like  men  than  those  who  have  been  found  in  forests?  Is 
not  this  the  case  with  such  as  have  been  deprived  of  memory  ? 
From  all  these  considerations  we  conclude,  that  a  man  without 
instruction  is  neither  a  man  nor  a  beast ;  but  that  he  is  a  form, 
which  is  capable  of  receiving  in  itself  that  which  constitutes  a 
man ;  and  thus  that  he  is  not  born  a  man,  but  that  he  is  made 
a  man  ;  and  that  a  man  is  born  such  a  form  as  to  be  an  organ 
receptive  of  life  from  God,  to  the  end  that  he  may  be  a  subject 
into  which  God  may  introduce  all  good,  and,  by  union  with  him- 
self, may  make  him  eternally  blessed.  "We  have  perceived  from 
your  con versation,  that  wisdom  at  this  day  is  so  far  extinguished 
or  infatuated,  that  nothing  at  all  is  known  concerning  the  relative 
state  of  the  life  of  men  and  of  beasts ;  and  hence  it  is  that  the 
state  of  the  life  of  man  after  death  is  not  known  :  but  those  who 
are  capable  of  knowing  this,  and  yet  are  not  willing,  and  in  con- 
sequence deny  it,  as  many  Christians  do,  may  fitly  be  compared 
to  such  as  are  found  in  forests:  not  that  they  are  rendered  so 
stupid  from  a  want  of  instruction,  but  that  they  have  rendered 
themselves  so  by  the  fallacies  of  the  senses,  which  are  the  dark- 
ness of  truths." 

153.*  At  that  instant  a  certain  person  standing  in  the  middle 
of  the  Palladium,  and  holding  in  his  hand  a  palm,  said, ;'  Explain, 
J  pray,  this  arcanum,  How  a  man,  created  a  form  of  God,  could 
be  changed  into  a  form  of  the  devil."  I  know  that  the  angels  of 
heaven  are  forms  of  God  and  that  the  angels  of  hell  are  forms  of 
the  devil,  and  that  the  two  forms  are  opposite  to  each  other,  the 
latter  being  insanities,  the  former  wisdoms.  Tell  me,  therefore, 
how  a  man,  created  a  form  of  God,  could  pass  from  day  into  such 
night,  as  to  be  capable  of  denying  God  and  life  eternal."  To 
this  the  several  teachers  replied  in  order  ;  first  the  Pythagoreans, 
next  the  Socratics,  and  afterwards  the  rest :  but  among  them 
there  was  a  certain  Platonist,  who  spoke  last ;  and  his  opinion 
prevailed,  which  was  to  this  effect;  That  the  men  of  the  satur- 
nine or  golden  age  knew  and  acknowledged  that  they  were  forms 
receptive  of  life  from  God  ;  and  that  on  this  account  wisdom  was 
inscribed  on  their  souls  and  hearts,  and  hence  they  saw  truth 
from  the  light  of  truth,  and  by  truths  perceived  good  from  the 
delight  of  the  love  thereof:  but  as  mankind  in  the  following  ages 
receded  from  the  acknowledgement  that  all  the  truth  of  wisdom 
3,nd  the  consequent  good  of  love  belonging  to  them,  continually 
140 


AND  ITS  CHASTE  DELIGHTS. 


153*— 155* 


flowed  in  from  God,  they  ceased  to  be  habitations  of  God  ;  and 
then  also  discourse  with  God,  and  consociation  with  angel* 
ceased :  for  the  interiors  of  their  minds  were  bent  from  their 
direction,  which  had  been  elevated  upwards  to  God  from  God,  into 
a  direction  more  and  more  oblique,  outwardly  into  the  world, 
and  thereby  to  God  from  God  through  the  world,  and  at  length 
inverted  into  an  opposite  direction,  which  is  downwards  to  self ; 
and  as  God  cannot  be  looked  at  by  a  man  interiorly  inverted,  and 
thereby  averted,  men  separated  themselves  from  God,  and  were 
made  forms  of  hell  or  devils.  From  these  considerations  it 
follows,  that  in  the  first  ages  they  acknowledged  in  heart  and 
soul,  that  all  the  good  of  love  and  the  consequent  true  wisdom, 
were  derived  to  them  from  God,  and  also  that  they  were  God's 
in  them  :  and  thus  that  they  were  mere  recipients  of  life  from 
God,  and  hence  were  called  images  of  God,  sons  of  God,  and 
born  of  God:  but  that  in  succeeding  ages  they  did  not  acknow- 
ledge this  in  heart  and  soul,  but  by  a  certain  persuasive  faith, 
next  by  an  historical  faith,  and  lastly  only  with  the  mouth;  and 
this  last  kind  of  acknowledgement  is  no  acknowledgement  at  all ; 
yea,  it  is  in  fact  a  denial  at  heart.  From  these  considerations  it 
may  be  seen  what  is  the  quality  of  the  wisdom  which  prevails  at 
this  day  on  the  earth  among  Christians,  while  they  do  not  know 
the  distinction  between  a  man  and  a  beast,  notwithstanding  then 
being  inpossession  of  a  written  revelation,  wherebjr  they  may  be 
inspired  by  God:  and  hence  many  believe,  that  in  case  a  man 
lives  after  death,  a  beast  must  live  also;  or  because  a  beast  is  not 
to  live  after  death,  neither  will  a  man.  Is  not  our  spiritual  light, 
which  enlightens  the  sight  of  the  mind,  become  thick  darkness 
with  them  ?  and  is  not  their  natural  light,  which  only  enlightens 
the  bodily  sight,  become  brightness  to  them? 

154:.*  After  this  they  all  turned  towards  the  two  strangers, 
and  thanked  them  for  their  visit,  and  for  the  relation  they  had 
given,  and  entreated  them  to  go  and  communicate  to  their  breth- 
ren what  they  had  heard.  The  strangers  replied  that  they  would 
endeavor  to  confirm  their  brethren  in  this  truth,  that  so  far  as 
they  ascribe  all  the  good  of  charity  and  the  truth  of  faith  to  the 
Lord,  and  not  to  themselves,  so  far  they  are  men,  and  so  far  they 
become  angels  of  heaven. 

155.*  The  second  memorable  relation.  One  morning  I 
was  awoke  by  some  delightful  singing  which  I  heard  at  a  height 
above  me,  and  in  consequence,  during  the  first  watch,  which  is 
internal,  pacific,  and  sweet,  more  than  the  succeeding  part  of  the 
day,  I  was  in  a  capacity  of  being  kept  for  some  time  in  the  spirit 
as  it  were  out  of  the  body,  and  of  attending  carefully  to  the 
affection  which  was  sung.  The  singing  of  heaven  is  an  affection 
of  the  mind,  sent  forth  through  the  mouth  as  a  tune :  for  the 
tone  of  the  voice  in  speaking,  separate  from  the  discourse  of  the 
speaking,  and  grounded  in  the  affection  of  love,  is  what  gives  life 

141 


155* 


CONJUGIAL  LOVF 


to  the  speech.    In  that  state  I  perceived  that  it  was  the  affection 
of  the  delights  of  conjugial  love,  which  was  made  musical  by 
wives  in  heaven  :  that  this  was  the  case,  I  observed  from  the 
sound  of  the  song,  in  which  those  delights  were  varied  in  a 
wonderful  manner.     After  this  I  arose,  and  looked  into  the 
spiritual  world  ;  and  lo!  in  the  east,  beneath  the  sun,  there 
appeared  as  it  were  a  goi.dkn  shower.    It  was  the  morning  dew 
descending  in  great  abundance,  which,  catching  the  sun's  rays, 
exhibited  to  my  eyes  the  appearance  of  a  golden  shower.  In 
consequence  of  this  I  became  fully  awake,  and  went  forth  in 
the  spirit,  and  asked  an  angel  who  then  happened  to  meet  mo, 
whether  he  saw  a  golden  shower  descending  from  the  sun  ?  He 
replied,  that  be  saw  one  whenever  he  was  meditating  on  conjugial 
love  ;  and  at  the  same  time  turning  his  eyes  towards  the  sun,  he 
added,  "That  shower  falls  over  a  hall,  in  which  are  three  hus- 
bands with  their  wives,  who  dwell  in  the  midst  of  an  eastern 
paradise.    Such  a  shower  is  seen  falling  from  the  sun  over  that 
hall, because  with  those  husbands  and  wives  there  resides  wisdom 
respecting  conjugial  love  and  its  delights;  with  the  husbands 
respecting  conjugial  love,  and  with  the  wives  respecting  its 
delights.    But  I  perceive  that  yon  are  engaged  in  meditating  on 
the  delights  of  conjugial  love:  I  will  therefore  conduct  you  there, 
and  introduce  you  to  them."    He  led  me  through  paradisiacal 
scenery  to  houses  built  of  olive  wood,  having  two  cedar  columns 
before  the  gate,  and  introduced  me  to  the  husbands,  and  asked 
their  permission  for  me  to  converse  with  them  in  the  presence  of 
the  wives.  They  consented,  and  called  their  wives.  These  looked 
into  my  eyes  most  shrewdly ;  upon  which  I  asked  them,  "  Why 
do  you  do  so  ?"    They  said,  "  We  can  thereby  discover  exqui- 
sitely what  is  yourinclination  and  consequent  affection,  and  your 
thought  grounded  in  affection,  respecting  the  love  of  the  sex  ; 
and  we  see  that  you  are  meditating  intensely,  but  still  chastely, 
concerning  it."   And  they  added,  "What  do  you  wish  us  to  tell 
you  on  the  subject?"    I  replied,  "Tell  me,  I  pray,  something 
respecting  the  delights  of  conjugial  love."    The  husbands  as- 
sented, saying,  "  If  you  are  so  disposed,  give  them  some  infor- 
mation in  regard  to  those  delights:  their  ears  are  chaste."  They 
asked  me,  "  Who  taught  you  to  question  us  respecting  the 
delights  of  that  love  ?   Why  did  you  not  question  our  husbands?" 
I  replied,  "  This  angel,  who  accompanies  me,  informed  me,  that 
wives  are  the  recipients  and  sensories  of  those  delights,  because 
they  are  born  hives;  and  all  delights  are  of  love."    To  this 
they  replied  with  a  smile,  "  Be  prudent,  and  declare  nothing  of 
this  sort  except  ambiguously  ;  because  it  is  a  wisdom  deeply 
heated  in  the  hearts  of  our  sex,  and  is  not  discovered  to  any  hus- 
band, unless  lie  be  principled  in  love  truly  conjugial.    There  are 
t-cvorid  reasons  for  this,  which  we  keep  entirely  to  ourselves." 
Then  the  husbands  said,  "  Our  wives  know  all  the  states  of  our 
1  W 


AND  ITS  CHASTE  DELIGHTS. 


155* 


minds,  none  of  which  are  hid  from  them  :  they  see,  perceive,  and 
are  sensible  of  whatever  proceeds  from  our  will.  We,  on  the 
other  hand,  know  nothing  of  what  passes  with  our  wives.  This 
faculty  is  given  to  wives,  because  they  are  most  tender  loves,  and 
as  it  were  burning  zeals  for  the  preservation  of  friendship  and 
conjugial  confidence,  and  thereby  of  all  the  happiness  of  life, 
which  they  carefully  attend  to,  both  in  regard  to  their  husbands 
and  themselves,  by  virtue  of  a  wisdom  implanted  in  their  love, 
which  is  so  full  of  prudence,  that  they  are  unwilling  to  say,  and 
consequently  cannot  say,  that  they  love,  but  that  they  are  loved." 
I  asked  the  wives,  "Why  are  you  unwilling,  and  consequently 
cannot  say  so?"  They  replied,  "If  the  least  hint  of  the  kind 
were  to  escape  from  the  mouth  of  a  wife,  the  husband  would  be 
seized  with  coolness,  which  would  entirely  separate  him  from  all 
communication  with  his  wife,  so  that  he  could  not  even  bear  to 
look  upon  her ;  but  this  is  the  case  only  with  those  husbands 
who  do  not  hold  marriages  to  be  holy,  and  therefore  do  not  love 
their  wives  from  spiritual  love  :  it  is  otherwise  with  those  who  do. 
In  the  minds  of  the  latter  this  love  is  spiritual,  and  by  derivation 
thence  in  the  body  is  natural.  We  in  this  hall  are  principled  in 
the  latter  love  by  derivation  from  the  former  ;  therefore  we  trust 
our  husbands  with  our  secrets  respecting  our  delights  of  conjugial 
love."  Then  I  courteously  asked  them  to  disclose  to  me  some 
of  those  secrets :  they  then  looked  towards  a  window  on  the 
southern  quarter,  and  lo !  there  appeared  a  white  dove,  whose 
wings  shone  as  if  they  were  of  silver,  and  its  head  was  crested 
with  a  crown  as  of  gold :  it  stood  upon  a  bough,  from  which 
there  went  forth  an  olive;  and  while  it  was  in  the  attempt  to 
spread  out  its  wings,  the  wives  said,  "  We  will  communicate 
something:  the  appearing  of  that  dove  is  a  token  that  we  may. 
"Every  man  (vir),"  they  continued,  "has  five  senses,  seeing, 
hearing,  smelling,  taste,  and  touch;  but  we  have  likewise  a 
sixth,  which  is  the  sense  of  all  the  delights  of  the  conjugial  love 
of  the  husband ;  and  this  sense  we  have  in  the  palms  of  our 
hands,  while  we  touch  the  breasts,  arms,  hands,  or  cheeks,  of  our 
husbands,  especially  their  breasts;  and  also  while  we  are  touched 
by  them.  All  the  gladness  and  pleasantness  of  the  thoughts  of 
their  minds  (mentium),  all  the  joys  and  delights  of  their  minds 
{unimorum),  and  ail  the  festive  and  cheerful  principles  of  their 
bosoms,  pass  from  them  to  us,  and  become  perceptible,  sensible, 
and  tangible:  we  discern  them  as  exquisitely  and  distinctly  as 
the  ear  does  the  tune  of  a  song,  and  the  tongue  the  taste  of 
dainties  ;  in  a  word,  the  spiritual  delights  of  our  husbands  put 
on  with  us  a  kind  of  natural  embodiment ;  therefore  they  call  us 
the  sensory  organs  of  chaste  conjugial  love,  and  thence  its  de- 
lights. But  this  sixth  sense  of  ours  exists,  subsists,  persists,  and 
is  exalted  in  the  degree  in  which  our  husbands  love  us  from  wis- 
dom and  judgement,  and  in  which  we  in  our  turn  love  them  from 

143 


155,*  156* 


CONJUGIAL  LOVE 


the  same  principles  in  them.  This  sense  in  our  sex  is  called  in 
the  heavens  the  sport  of  wisdom  with  its  love,  and  of  love  with 
its  wisdom."  From  this  information  I  became  desirous  of  asking 
further  questions  concerning  the  variety  of  their  delights.  They 
said,  "  It  is  infinite  ;  but  we  are  unwilling  and  therefore  unable 
to  say  more  ;  for  the  dove  at  our  window,  with  the  olive  branch 
under  his  feet,  is  flown  away."  I  waited  for  its  return,  but  in 
vain.  In  the  meantime  I  asked  the  husbands,  "Have  you  a 
like  sense  of  conjugial  love?"  They  replied,  "We  have  a  like 
sense  in  general,  but  not  in  particular.  We  enjoy  a  general 
blessedness,  delight,  and  pleasantness,  arising  from  the  particu- 
lars of  our  wives;  and  this  general  principle,  which  we  derive 
from  them,  is  serenely  peaceful."  As  they  said  this,  lo!  through 
the  window  there  appeared  a  swan  standing  on  a  branch  of  a  fig- 
tree,  which  spread  out  his  wings  and  flew  away.  On  seeing  this, 
the  husbands  said,  "This  is  a  sign  for  us  to  be  silent  respecting 
conjugial  love:  come  again  some  other  time,  and  perhaps  you 
may  hear  more."    They  then  withdrew,  and  we  took  our  leave. 


OS"  THE  CONJUNCTION  OF  SOULS  AND  MINDS  BY  MARRIAGE, 
WHICH  IS  MEANT  BY  THE  LORD'S  WORDS— THEY  ARE  NO 
LONGER  TWO,  BUT  ONE  FLESH. 

156.*  That  at  creation  there  was  implanted  in  the  man  and 
the  woman  an  inclination  and  also  a  faculty  of  conjunction  as 
into  a  one,  and  that  this  inclination  and  this  faculty  are  still  in 
man  and  woman,  is  evident  from  the  book  of  creation,  and  at 
the  same  time  from  the  Lord's  words.  In  the  book  of  creation, 
called  Genesis,  it  is  written,  '■'■Jehovah  God  builded  the  rib, 
which  he  had  taken  from  the  man,  into  a  looman,  and  brought 
her  to  the  man .  And  the  man  said,  This  now  is  bone  of  my  bones, 
and  flesh  of  my  flesh.  She  shall  be  called  Woman,  because  she 
was  taken  out  of  man  ;  for  this  cause  shall  a  man  leave  his  father 
and  his  mother,  and  shall  cleave  to  his  wife  :  and  they  shall  be  one 
flesh"  chap.  ii.  22 — 24.  The  Lord  also  says  in  Matthew, 
"  Have  ye  not  read,  that  he  that  made  them  from  the  beginning, 
made  them  a  male  and  a  female,  and  said,  J^or  this  cause  shall  a 
man  leave  father  and  mother,  and  shall  cleave  to  his  wife  f  and 
they  two  shall  become  one  flesh?  Wherefore  they  are 
no  longer  two,  but  one  flesh,"  chap.  xix.  4 — 6.  From  this 
it  is  evident,  that  the  woman  was  created  out  of  the  man  {vir), 
and  that  each  has  an  inclination  and  faculty  to  reunite  them- 
selves into  a  one.  That  such  reunion  means  into  one  man 
144 


AND  ITS  CHASTE  DELIGHTS. 

{homo),  is  also  evident  from  the  book  of  creation,  where  both 
together  are  called  man  (hotno) ;  for  it  is  written,  "  In  the  day 
that  God  created  man  (homo),  he  created  them  a  male  and  a 
female,  and  called  their  name  Man  (homo),"  chap.  v.  2.  It  id 
there  written,  he  called  their  name  Adam;  but  Adam  and  man 
are  one  expression  in  the  Hebrew  tongue  :  moreover,  both  toge- 
ther are  called  man  in  the  same  book,  chap.  i.  27;  chap.  iii.  22 
— 24.  One  flesh  also  signifies  one  man  ;  as  is  evident  from  the 
passages  in  the  Word  where  mention  is  made  of  all  flesh,  which 
signifies  every  man,  as  Gen.  chap.  vi.  12, 13, 17, 19 ;  Isaiah  xl.  5, 6 ; 
chap.  xlix.  26;  chap.  Ixvi.  16,  23,  24;  Jer.  xxv.  31 ;  chap,  xxxii. 
27 ;  chap.  xlv.  5  ;  Ezek.  xx.  48  ;  chap.  xxi.  4,  5  ;  and  other  pas- 
sages. But  what  is  meant  by  the  man's  rib,  which  was  builded 
into  a  woman  ;  what  by  the  flesh,  which  was  closed  up  in  the 
place  thereof,  and  thus  what  by  bone  of  my  bones,  and  flesh  of  my 
flesh;  and  what  by  a  father  and  a  mother,  whom  a  man  (vir) 
shall  leave  after  marriage  ;  and  what  by  cleaving  to  a  wife,  has 
been  shewn  in  the  Akcana  Ccelestia;  in  which  work  the  two 
books,  Genesis  .and  Exodus,  are  explained  as  to  the  spiritual 
sense.  It  is  there  proved  that  a  rib  does  not  mean  a  rib, — 
nor  flesh,  flesh, — nor  a  bone,  a  bone, — nor  cleaving  to,  cleaving 
to;  but  that  they  signify  spiritual  things,  which  correspond 
thereto,  and  consequently  are  signified  thereby.  That  spiritual 
things  are  understood,  which  from  two  make  one  man  (homo),  is 
evident  from  this  consideration,  that  conjngial  love  conjoins 
them,  and  this  love  is  spiritual.  That  the  love  of  the  man's  wis- 
dom is  transferred  into  the  wife,  has  been  occasionally  observed 
above,  and  will  be  more  fully  proved  in  the  following  sections: 
at  this  time  it  is  not  allowable  to  digress  from  the  subject  pro- 
posed, which  is  concerning  the  conjunction  of  two  married  part- 
ners into  one  flesh  by  a  union  of  souls  and  minds.  This  union 
we  will  elucidate  by  treating  of  it  in  the  following  order.  I. 
From  creation  there  is  implanted  in  each  sex  a  faculty  and  incli- 
nation, whereby  they  are  able  and  willing  to  be  conjoined  together 
as  it' were  into  a  one.  II.  Conjugial  love  conjoins  two  souls,  and 
thence  two  minds  into  a  one.  III.  The  to  ill  of  the  wife  conjoins 
itself  with  the  understanding  of  the  man,  and  thence  the  under- 
standing of  the  man  con joins  itself  vjith  the  will  of  the  wife.  IV. 
The  inclination  to  unite  the  man  to  herself  is  constant  and  per- 
petual with  the  wife,'  but  is  inconstant  and  alternate  with  the 
man.  V.  Conjunction  is  inspired  into  the  man  from  the  wife 
according  to  her  love,  and  is  recei  ved  by  the  man  according  to  his 
wisdom..  VI.  This  conjunction  is  effected  successively  from  the 
frst  days  qf 'marriage  /  and  with  those  who  are  principled  in  love 
truly  conjugial,  is  effected  more  and  more  thoroughly  to  eternity. 
VII.  The  conjunction  of  the  wife  with  the  rational  wisdom  of  the 
husband  is  effected  from  within,  but  with  this  moral  wisdom  from 
•without.    VIII.  For  the  sake  of  this  conjunction  as  an  end,  the 

10  145 


156*  157 


CONJUGIAL  LOVE 


wife  has  a  perception  of  the  affections  of  the  husband,  and  also 
the  utmost  prudence  in  moderating  them.  IX.  Wives  conceal 
this  percept  ion  with  themselves,  and  hide  it  from  their  husbands, 
for  reasons  of  necessity,  in  order  that  conjugial  love,  friendship, 
and  confidence,  and  thereby  the  blessedness  of  d -celling  together, 
and  the  happiness  of  life  may  be  secured.  X.  This  perceptionis 
the  wisdom  of  the  toife,  and  is  not  communicable  to  the  man  • 
neither  is  the  rational  wisdom  of  the  man  communicable  to  the 
wife.  XL  The  wife,  from  a  principle  of  love,  is  continually  think- 
ing about  the  man's  inclination  to  her,  with  the purpose  of  joining 
him  to  herself :  it  is  otherwise  with  the  man.  XII.  The  wife 
conjoins  herself  to  the  man,  by  applications  to  the  desires  of  his 
will.  XIII.  The  wife  is  conjoined  to  her  husband  by  the  sphere 
of  her  life  flowing  from  the  love  ofh  im.  XIV.  The  wife  ts  con- 
joined to  the  husband  by  the  appropriation  of  the  powers  of  his 
virtue  J  wh  ich  however  is  effected  according  to  their  mutual  spi- 
ritual love.  XV.  Thus  the  wife  receives  in  herself  the  image  of 
her  husband,  and  thence  perceives,  sees,  and  is  sensible  of  his 
affections.  XVI.  There  are  duties  proper  to  the  husband,  and 
others  proper  to  the  wife;  and  the  wife  cannot  enter  into  the 
■duties  proper  to  the  husband,  nor  the  husband  into  the  duties  pro- 
per to  the  wife,  so  as  to  perform  them  aright.  XVII.  These 
duties,  also,  according  to  mutual  aid,  conjoin  the  two  into  a  one, 
and  at  the  same  time  constitute  one  house.  XVIII.  Married 
partners,  according  to  these  conj  unctions,  become  one  man.  (homo) 
more  and  more.  XIX.  Those  who  are  principled  in  love  tndy 
conjugial,  arc  sensible  of  their  being  a  united  man,  and  asitwere 
one  flesh.  XX.  Love  truly  conjugial,  considered  in  itself  is  a 
union  of  souls,  a  conjunction  of  minds,  and  an  endeavor  towards 
conjunction  in  the  bosoms  and  thence  in  the  body.  XXI.  The 
statesofthis  love  are  innocence, peace,  tranquillity,  inmostfriend- 
ih  ip,full  confidence,  and  a  mutual  desire  ofm  ind  and  heart  to  do 
•  very  good  to  each  other  ;  and  the  states  derived  from  these  are 
blessedness,  satisfaction,  delight,  and  pleasure/  and  from  the 
eternal  enjoyment  of  these  is  derived  heavenly  felicity.  XXII. 
These  things  can  only  exist  in  the  marriage  of  one  man  with  one 
wife.  We  proceed  now  to  the  explanation  of  these  articles. 
157.  I.  From  crixytion  thkkic  is  implantkd  in  kach  sex 

A  FACULTY  AND  INCLINATION,  WHEREBY  THEY  AUK  ABLE  AND 
WILLING    TO   BE   JOINED   TOGKTIIKK,    AS    IT    WERE    INTO    A  ONK. 

That  the  woman  was  taken  out  of  the  man,  was  shewn  just, 
above  from  the  hook  of  creation  ;  hence  it  follows,  that  there  is 
in  each  sex  a  faculty  and  inclination  to  join  themselves  together 
into  a  one;  for  that  which  is  taken  out  of  anything,  derives 
and  retains  its  constituent  principle,  from  the  principle  proper  to 
the  thing  whence  it  was  taken  ;  and  as  this  derived  principle  is  of 
a  similar  nature  with  that  from  which  it  was  derived,  it  seeks 
after  a  reunion  ;  and  when  it  is  reunited,  it  is  as  in  itself  when  it 
146 


AND  ITS  CHASTE  DELIGHTS. 


157—159 


is  in  that  from  whence  it  came,  and  vice  versa.  That  there  is  a 
f'acultv  of  conjunction  of  the  one  sex  with  the  other,  or  that  they 
are  capable  of  being  united,  is  universally  allowed  ;  and  also  that 
there  is  an  inclination  to  join  themselves  the  one  with  the  other  ; 
for  experience  supplies  sufficient  confirmation  in  both  cases. 

158.    II.  CONJUGIAL  LOVE  CONJOINS  TWO  SOULS,  AND  THKNOK 

two  minds,  into  a  onk.  Every  man  consists  of  a  soul,  a  mind, 
and  a  body.  The  soul  is  his  inmost,  the  mind  his  middle,  and 
the  body  nis  ultimate  constituent.  As  the  soul  is  a  man's  inmost 
principle,  it  is,  from  its  origin,  celestial ;  as  the  mind  is  his  mid- 
dle principle,  it  is,  from  its  origin,  spiritual ;  and  as  the  body  is 
his  ultimate  principle,  it  is,  from  its  origin,  natural.  Those 
things,  which,  from  their  origin,  are  celestial  and  spiritual,  are 
not  in  space,  but  in  the  appearance  of  space.  This  also  is  well 
known  in  the  word;  therefore  it  is  said,  that  neither  extension 
nor  place  can  be  predicated  of  spiritual  things.  Since  therefore 
spaces  are  appearances,  distances  also  and  presences  are  appear- 
ances. That  the  appearances  of  distances  and  presences  in  the 
spiritual  world  are  according  to  proximities,  relationships,  and 
affinities  of  love,  has  been  frequently  pointed  out  and  confirmed 
in  small  treatises  respecting  that  world.  These  observations  are 
made,  in  order  that  it  may  be  known  that  the  souls  and  minds 
of  men  are  not  in  space  like  their  bodies  ;  because  the  former,  as 
was  said  above,  from  their  origin,  are  celestial  and  spiritual ;  and 
as  they  are  not  in  space,  they  may  be  joined  together  as  into  a 
one,  although  their  bodies  at  the  same  time  are  not  so  joined. 
This  is  the  case  especially  with  married  partners,  who  love  each 
other  intimately:  but  as  the  woman  is  from  the  man,  and  this 
conjunction  is  a  species  of  reunion,  it  may  be  seen  from  reason, 
that  it  is  not  a  conjunction  into  a  one,  but  an  adjunction,  close 
and  near  according  to  the  love,  and  approaching  to  contact  with 
those  wdio  are  principled  in  love  truly  conjugial.  This  adjunc- 
tion may  be  called  spiritual  dwelling  together ;  which  takes  place 
with  married  partners  who  love  each  other  tenderly,  however 
distant  their  bodies  may  be  from  each  other.  Many  experimental 
proofs  exist,  even  in  the  natural  world,  in  confirmation  of  these 
observations.  Hence  it  is  evident,  that  conjugial  love  conjoins 
two  souls  and  minds  into  a  one. 

150.  III.  The  will  of  the  wife  conjoins  itself  win; 
the  understanding  of  the  man,  and  thence  the  under- 
standing of  the  man  with  the  will  of  the  wife.  The 
reason  of  this  is,  because  the  male  is  born  to  become  under- 
standing, and  the  female  to  become  will,  loving  the  understand- 
ing of  the  male;  from  which  consideration  it  follows,  that 
conjugial  conjunction  is  that,  of  the  will  of  the  wife  with  the 
understanding  of  the  man,  and  the  reciprocal  conjunction  of  the 
understanding  of  the  man  with  the  will  of  the  wife.  Every  one 
sees  that  the  conjunction  of  the  understanding  and  the  will  ia 

147 


J  59 — 161 


CONJUGIAL  LOVE 


of  the  most  intimate  kind ;  and  that  it  is  such,  that  the  one 
faculty  can  enter  into  the  other,  and  be  delighted  from  and 
in  the  conjunction. 

160.  IV.  The  inclination  to  unite  the  man  to  HER- 
kRLF  IS  CONSTANT  AND  PERPETUAL  WITH  THE  'WIFE,  BUT  IN- 
CONSTANT AND  ALTERNATE  WITH  THE   MAN.     The  reason  of  this 

is,  because  love  cannot  do  otherwise  than  love  and  unite  itself, 
in  order  that  it  may  be  loved  in  return,  this  being  its  very  essence 
and  life  ;  and  women  are  born  loves  ;  whereas  men,  with  whom 
the}-  unite  themselves  in  order  that  they  may  be  loved  in  return, 
are  receptions.  Moreover  love  is  continually  efficient ;  being  like 
heat,  flame,  and  fire,  which  perish  if  their  efficiency  is  checked. 
Hence  the  inclination  to  unite  the  man  to  herself  is  constant,  and 
perpetual  with  the  wife  :  but  a  similar  inclination  does  not  ope- 
rate with  the  man  towards  the  wife,  because  the  man  is  not  love, 
but  only  a  recipient  of  love;  and  as  a  state  of  reception  is  absent 
or  present  according  to  intruding  cares,  and  to  the  varying 
presence  or  absence  of  heat  in  the  mind,  as  derived  from  various 
causes,  and  also  according  to  the  increase  and  decrease  of  the 
bodily  powers,  which  do  not  return  regularly  and  at  stated 
periods,  it.  follows,  that  the  inclination  to  conjunction  is  incon- 
stant and  alternate  with  men. 

161.  V.  Conjunction   is   inspired  into  the  man  from 

THE  WIFE    ACCORDING    TO    HER  LOVE,  AND    IS    RECEIVED   BY  THE 

man  according  to  his  wisdom.  That  love  and  consequent 
conjunction  is  inspired  into  the  man  by  the  wife,  is  at  this  day 
concealed  from  the  men  ;  yea,  it  is  universally  denied  by  them  j 
because  wives  insinuate  that'  the  men  alone  love,  and  that  they 
themselves  receive;  or  that  ihe  men  are  loves,  and  themselves 
obediences:  they  rejoice  also  in  heart  when  the  men  believe  it 
to  be  so.  There  are  several  reasons  why  they  endeavour  to  per- 
suade the  men  of  this,  which  are  all  grounded  in  their  prudence 
und  circumspection  ;  respecting  which,  something  shall  be  said  in 
a  future  part  of  this  work,  particularly  in  the  chapter  on  the 

CAUSES     OF     COLDNESS,     SEPARATIONS,     AND     DIVORCES  BETWEEN 

married  partners.  The  reason  why  men  receive  from  their 
wives  the  inspiration  or  insinuation  of  love,  is,  because  nothing 
of  conjugial  love,  or  even  of  the  love  of  the  sex,  is  with  the  men, 
but  only  with  wives  and  females.  That  this  is  the  case,  has  been 
clearly  shewn  me  in  the  spiritual  world.  I  was  once  engaged  in 
conversation  there  on  this  subject ;  and  the  men,  in  consequence 
of  a  persuasion  infused  from  their  wives,  insisted  that  they  loved 
and  not  the  wives;  but  that  the  wives  received  love  from  them. 
In  order  to  settle  the  dispute  respecting  this  arcanum,  all  the 
females,  married  and  unmarried,  were  withdrawn  from  the  men, 
and  at  the  same  time  the  sphere  of  the  love  of  the  sex  was 
removed  with  them.  On  the  removal  of  this  sphere,  the  men 
"were  reduced  to  a  very  unusual  state,  such  as  they  had  never 
148 


AND  IT8  CHASTE  DELIGHTS. 


161—103 


before  perceived,  at  which  they  greatly  complained.  Then,  while 
they  were  in  this  state,  the  females  were  brought  to  them,  and 
the  wives  to  the  husbands;  and  both  the  wives  and  the  other 
females  addressed  them  in  the  tenderest  and  most  engaging 
manner ;  but  they  were  cold  to  their  tenderness,  and  turned 
away,  and  said  one  to  another,  "  What  is  all  this  ?  what  is  a 
female  V  And  when  some  of  the  women  said  that  they  were 
their  wives,  they  replied,  "What  is  a  wife?  we  do  not  know 
you."  But  when  the  wives  began  to  be  grieved  at  this  absolutely 
cold  indifference  of  the  men,  and  some  of  them  to  shed  tears,  the 
sphere  of  the  love  of  the  female  sex,  and  the  conjugial  sphere, 
which  had  for  a  time  been  withdrawn  from  the  men,  was  re- 
stored ;  and  then  the  men  instantly  returned  into  their  former 
state,  the  lovers  of  marriage  into  their  state,  and  the  lovers  of 
the  sex  into  theirs.  Thus  the  men  were  convinced,  that  nothing 
of  conjugial  love,  or  even  of  the  love  of  the  sex,  resides  with 
them,  but  only  with  the  wives  and  females.  Nevertheless,  the 
wives  afterwards  from  their  prudence  induced  the  men  to  believe, 
that  love  resides  with  the  men,  and  that  some  small  spark  of  it 
may  pass  from  them  into  the  wives.  This  experimental  evidence 
is  here  adduced,  in  order  that  it  may  be  known,  that  wives  are 
loves  and  men  recipients.  That  men  are  recipients  according  to 
their  wisdom,  especially  according  to  this  wisdom  grounded  in 
religion,  that  the  wife  only  is  to  be  loved,  is  evident  from  this 
consideration,  that  so  long  as  the  wife  only  is  loved,  the  love  is 
concentrated  ;  and  because  it  is  also  ennobled,  it  remains  in  its 
strength,  and  is  fixed  and  permanent ;  and  that  in  any  other  case 
it  would  be  as  when  wheat  from  the  granary  is  cast  to  the  dogs, 
whereby  there  is  scarcity  at  home. 

162.    VI.    This    conjunction    is   effected  successively 

FROM  THE  FIRST  DAYS  OF  MARRIAGE  ;  AND  WITH  THOSE  WHO  ARE 
PRINCIPLED    IN   LOVE    TRULY    CONJUGIAL,    IT    IS    EFFECTED  MORE 

and  more  thoroughly  to  eternity.  The  first  heat  of  mar- 
riage does  not  conjoin;  for  it  partakes  of  the  love  of  the  sex, 
which  is  the  love  of  the  body  and  thence  of  the  spirit ;  and  what 
is  in  the  spirit,  as  derived  from  the  body,  does  not  long  continue  ; 
but  the  love  which  is  in  the  body,  and  is  derived  from  the  spirit, 
does  continue.  The  love  of  the  spirit,  and  of  the  body  from  the 
spirit,  is  insinuated  into  the  souls  and  minds  of  married  partners, 
together  with  friendship  and  confidence.  When  these  two 
[friendship  and  confidence]  conjoin  themselves  with  the  first  love 
of  marriage,  there  is  effected  conjugial  love,  which  opens  the 
bosoms,  and  inspires  the  sweets  of  that  love ;  and  this  more  and 
more  thoroughly,  in  proportion  as  those  two  principles  adjoin 
themselves  to  the  primitive  love,  and  that  love  enters  into  them, 
and  vice  versa. 

163.  VII.  The   conjunction  of  the  wife  with  the  ra 

TIONAL    WISDCM    OF    THE    HUSBAND    IS    EFFECTED    FROM  WITHIN, 

149 


163—165 


CONJUG-IAL  LOVE 


BUT    WITH    HIS    MORAL    WISDOM    FKOM    WITHOUT.      That  wisdom 

with  men  is  two-fold,  rational  and  moral,  and  that  their  rational 
wisdom  is  of  the  understanding  alone,  and  their  moral  wisdom  is 
<>f  the  understanding  and  the  life  together,  may  he  concluded  and 
seen  from  mere  intuition  and  examination.  But  in  order  that  it 
may  be  known  what  we  mean  by  the  rational  wisdom  of  men,  and 
what  by  their  moral  wisdom,  we  will  enumerate  some  of  the 
specific  distinctions.  The  principles  constituent  of  their  rational 
wisdom  are  called  by  various  names  ;  in  general  they  are  called 
knowledge,  intelligence,  and  wisdom  ;  but  in  particular  they  are 
called  rationality,  judgement,  capacity,  erudition,  and  sagacity  ; 
but  as  every  one  has  knowledge  peculiar  to  his  office,  therefore 
they  are  multifarious  ;  for  the  clergy,  magistrates,  public  officers, 
judges,  physicians  and  chemists,  soldiers  and  sailors,  artificers  and 
laborers,  husbandmen,  &c,  have  each  their  peculiar  knowledge. 
To  rational  wisdom  also  appertain  all  the  knowledge  into  which 
young  men  are  initiated  in  the  schools,  and  by  which  they  are 
afterwards  initiated  into  intelligence,  which  also  are  called  by 
various  names,  as  philosophy,  physics,  geometry,  mechanics, 
chemistry,  astronomy,  jurisprudence,  politics,  ethics,  history,  and 
several  others,  by  which,  as  by  doors,  an  entrance  is  made  into 
things  rational,  which  are  the  ground  of  rational  wisdom. 

164.  But  the  constituents  of  moral  wisdom  with  men  are  all 
the  moral  virtues,  which  have  respect  to  life,  and  enter  into  it, 
and  also  all  the  spiritual  virtues,  which  flow  from  love  to  God 
and  love  towards  our  neighbour,  and  centre  in  those  loves.  The 
virtues  which  appertain  to  the  moral  wisdom  of  men  are  also  of 
various  kinds,  and  are  called  temperance,  sobriety,  probity,  bene- 
volence, friendship,  modesty,  sincerity,  courtesy,  civility,  also 
carefulness,  industry,  quickness  of  wit,  alacrity,  munificence, 
liberality,  generosity,  activity,  intrepidity,  prudence  and  many 
others.  Spiritual  virtues  with  men  are  the  love  of  religion, 
charity,  truth,  conscience,  innocence,  and  many  more.  The 
hitter  virtues  and  also  the  former,  may  in  general  be  referred  to 
love  and  zeal  for  religion,  for  the  public  good,  for  a  man's 
country,  for  his  fellow-citizens,  for  his  parents,  for  his  married 
partner,  and  for  his  children.  In  all  these,  justice  and  judge- 
ment have  dominion  ;  justice  having  relation  to  moral,  and 
judgement  to  rational  wisdom. 

165.  The  reason  why  the  conjunction  of  the  wife  with  the 
man's  rational  wisdom  is  from  within,  is,  because  this  wisdom 
belongs  to  the  man's  understanding,  and  ascends  into  the  light 
in  which  women  are  not.  and  this  is  the  reason  why  women  do 
not  speak  from  that  wisdom  ;  but,  when  the  conversation  of  the 
men  turns  on  subjects  proper  thereto,  they  remain  silent  and 
listen.  That  nevertheless  such  subjects  have  place  with  the  wives 
front  within,  is  evident  from  their  listening  thereto,  and  from 
their  inwardlv  recollecting  what  had  been  said,  and  favoring 

150 


AND  ITS  CHASTE  DELIGHTS. 


165-167 


those  tilings  which  they  had  heard  from  their  husbands.  But 
the  reason  why  the  conjunction  of  the  wife  with  the  moral  wis- 
dom of  the  man  is  from  without,  is,  because  the  virtues  of  that 
wisdom  for  the  most  part  are  akin  to  similar  virtues  with  the 
women,  and  partake  of  the  man's  intellectual  will,  with  which 
the  will  of  the  wife  unites  and  constitutes  a  marriage;  and  since 
the  wife  knows  those  virtues  appertaining  to  the  man  more  than 
the  man  himself  does,  it  is  said  that  the  conjunction  of  the  wife 
with  those  virtues  is  from  without. 

166.  VIII.  For  the  sake  of  this  conjunction  as  an 

END,  THE  WIFE  HAS  A  PERCEPTION  OF  THE  AFFECTIONS  OF  THE 
HUSBAND,    AND    ALSO    THE     UTMOST    PRUDENCE    IN  MODERATING 

them.  That  wives  know  the  affections  of  their  husbands,  and 
prudently  moderate  them,  is  among  the  arcana  of  conjugial  love 
which  lie  concealed  with  wives.  They  know  those  affections  by 
three  senses,  the  sight,  the  hearing,  and  the  touch,  and  moderate 
them  while  their  husbands  are  not  at  all  aware  of  it.  Now  a<i 
the  reasons  of  this  are  among  the  arcana  of  wives,  it  does  not 
become  me  to  disclose  them  circumstantially  ;  but  as  it  is  be- 
coming for  the  wives  themselves  to  do  so,  therefore  four  memo- 
rable relations  are  added  to  this  chapter,  in  which  those  rea- 
sons are  disclosed  by  the  wives:  two  of  the  relations  are  taken 
from  the  three  wives  that  dwelt  in  the  hall,  over  which  was  seen 
falling  as  it  were  a  golden  shower  ;  and  two  from  the  seven  wives 
that  were  sitting  in  the  garden  of  roses.  A  perusal  of  these 
relations  will  unfold  this  arcanum. 

167.  IX.  Wives  conceal  this  perception  with  them- 
selves AND  HIDE  IT  FROM  THEIR  HUSBANDS,  FOR  REASONS  OF 
NECESSITY,  IN  ORDER  THAT  CONJUGIAL  LOVE,  FRIENDSHIP,  AND 
CONFIDENCE,  AND  THERKBY  THE  BLESSEDNESS  OF  DWELLING  TO- 
GETHER AND    THE    HAPPINESS  OF    LIFE    MAY   BE    SECURED.  The 

concealing  and  hiding  of  the  perception  of  the  affections  of  the 
husband  by  the  wives,  are  said  to  be  of  necessity  ;  because  if 
they  should  reveal  them,  they  would  cause  a  complete  alienation 
of  their  husbands,  both  in  mind  and  body.  The  reason  of  this 
is,  because  there  resides  deep  in  the  minds  of  many  men  a  con- 
jugial coldness,  originating  in  several  causes,  which  will  be  enu- 
merated in  the  chapter  on  the  causes  of  coldnesses,  separa- 
tion, AND  DIVORCES  BKTWEEN  MARRIED   PARTNERS.      This  Cold- 

ness,  in  case  the  wives  should  discover  the  affections  and 
inclinations  of  their  husbands,  would  burst  forth  from  its  hiding 
places,  and  communicate  its  cold,  first  to  the  interiors  of  the 
mind,  afterwards  to  the  breast,  and  thence  to  the  ultimates  of 
love  which  are  appropriated  to  generation ;  and  these  being 
affected  with  cold,  conjugial  love  would  be  banished  to  such  a 
degree,  that  there  would  not  remain  any  hope  of  friendship,  of 
confidence,  of  the  blessedness  of  dwelling  together,  and  thence 
of  the  happiness  of  life ;  when  nevertheless  wives  are  continually 

151 


IG7  — 171  CONJUGIAL  LOVE 

feeding  on  this  hope.  To  make  this  open  declaration,  that  they 
know  their  hushands'  affections  and  inclinations  of  love,  carries 
with  it  a  declaration  and  publication  of  their  own  love:  and  it  is 
well  known,  that  so  far  as  wives  make  such  a  declaration,  so  far 
the  men  grow  cold  and  desire  a  separation.  From  these  consi- 
derations the  truth  of  this  proposition  is  manifest,  that  the  rea- 
sons why  wives  conceal  their  perception  with  themselves,  and 
hide  it  from  their  husbands,  are  reasons  of  necessity. 

168.  X.  This  perception  is  the  wisdom  of  the  wife. 

AND  IS  NOT  COMMUNICABLE  TO  THE  MAN  ;  NEITHER  IS  THE  RA- 
TIONAL WISDOM  OF  THE  MAN  COMMUNICABLE  TO  THE  WIFE.  This 

follows  from  the  distinction  subsisting  between  the  male  prin- 
ciple and  the  female.  The  male  principle  consists  in  perceiving 
from  the  understanding,  and  the  female  in  perceiving  from  love: 
and  the  understanding  perceives  also  those  things  which  are 
above  the  body  and  are  out  of  the  world;  for  the  rational  and 
spiritual  sight  reaches  to  such  objects  ;  whereas  love  reaches  no 
further  than  to  what  it  feels  ;  when  it  reaches  further,  it  is  in 
consequence  of  conjunction  with  the  understanding  of  the  man 
established  from  creation  :  for  the  understanding  has  relation  to 
light,  and  love  to  heat ;  and  those  things  which  have  relation  to 
light,  are  seen,  and  those  which  have  relation  to  heat,  are  felt. 
From  these  considerations  it  is  evident,  that  from  the  universal 
distinction  subsisting  between  the  male  principle  and  the  female, 
the  wisdom  of  the  wife  is  not  communicable  to  the  man,  neither 
is  the  wisdom  of  the  man  communicable  to  the  wife  :  nor,  fur- 
ther, is  the  moral  wisdom  of  the  man  communicable  to  women, 
so  far  as  it  partakes  of  his  rational  wisdom. 

169.  XI.  The  wife  from  a  principle  of  love  in  contin- 
ually THINKING  ABOUT  THE  Man's  INCLINATION  TO  HER,  WITH 
THE    PURl'OSE    OF    JOINING    HIM    TO    HERSELF  :  IT    IS  OTHERWI8E 

with  the  man.  This  agrees  with  what  was  explained  above; 
namely,  that  the  inclination  to  unite  the  man  to  herself  is  con- 
stant and  perpetual  with  the  wife,  but  inconstant  and  alternate 
with  the  man;  see  n.  160:  hence  it  follows,  that  the  wife's 
thoughts  are  continually  employed  about  her  hushand's  inclina- 
tion to  her,  with  the  purpose  of  joining  him  to  herself.  Her 
thoughts  concerning  her  husband  are  interrupted  indeed  by 
domestic  concerns  ;  but  still  they  remain  in  the  affection  of  her 
love  ;  and  this  affection  does  not  separate  itself  from  the  thoughts 
with  women,  as  it  does  with  men  :  these  things,  however,  I 
relate  from  hearsay ;  see  the  two  memorable  relations  from 
the  seven  wives  sitting  in  the  rose-garden,  which  are  annexed  to 
some  of  the  following  chapters. 

170.  XII.  The  wife  conjoins  herself  to  the  man  by 
applications  to  the  desires  of  his  will.  This  being  gone 
rally  known  and  admitted,  it  is  needless  to  explain  it. 

171.  XIII.  The  wife  is  conjoined  to  her  husband  hv 
152 


AND  ITS  CHASTE  DELIGHTS. 


171 


THE    SPHERE   OF   HER   LIFE    FLOWING    FKOM   THE   LOVE   OF  HIM. 

There  flows,  yea  there  overflows,  from  every  man  {homo)  a  spi- 
ritual sphere,  derived  from  the  affections  of  his  love,  which  en- 
compasses him,  and  infuses  itself  into  the  natural  sphere  derived 
from  the  body,  so  that  the  two  spheres  are  conjoined.  That 
a  natural  sphere  is  continually  flowing,  not  only  from  men,  but 
a.so  from  beasts,  yea  from  trees,  fruits,  flowers,  and  also  from 
metals,  is  generally  known.  The  case  is  the  same  in  the  spiritual 
world  ;  but  the  spheres  flowing  from  subjects  in  that  world  are 
spiritual,  and  those  which  emanate  from  spirits  and  angels  are 
altogether  spiritual  ;  because  there  appertain  thereto  affections 
of  love,  and  thence  interior  perceptions  and  thoughts.  This  is 
the  origin  of  all  sympathy  and  antipathy,  and  likewise  of  all 
conjunction  and  disjunction,  and,  according  thereto,  of  presence 
and  absence  in  the  spiritual  world  :  for  what  is  of  a  similar 
nature  or  concordant  causes  conjunction  and  presence,  and  what 
is  of  a  dissimilar  nature  and  discordant  causes  disjunction  and 
absence;  therefore  those  spheres  cause  distances  in  that  world. 
What  effects  those  spiritual  spheres  produce  in  the  natural 
world,  is  also  known  to  some.  The  inclinations  of  married 
partners  towards  each  other  are  from  no  other  origin.  They  are 
united  by  unanimous  and  concordant  spheres,  and  disunited  by 
adverse  and  discordant  spheres ;  for  concordant  spheres  are 
delightful  and  grateful,  whereas  discordant  spheres  are  unde- 
lightful  and  ungrateful.  I  have  been  informed  by  the  angels, 
who  are  in  a  clear  perception  of  those  spheres,  that  every  part  of 
a  man,  both  interior  and  exterior,  renews  itself;  which  is  effected 
by  solutions  and  reparations ;  and  that  hence  arises  the  sphere 
which  continually  issues  forth.  I  have  also  been  informed  that 
this  sphere  encompasses  a  man  on  the  back  and  on  the  breast, 
lightly  on  the  back,  but  more  densely  on  the  breast,  and  that 
the  sphere  issuing  from  the  breast  conjoins  itself  with  the  respi- 
ration ;  and  that  this  is  the  reason  why  two  married  partners, 
who  are  of  different  minds  and  discordant  affections,  lie  in  bed 
back  to  back,  and,  on  the  other  hand,  why  those  who  agree  in 
minds  and  affections,  mutually  turn  towards  each  other.  I  have 
been  further  informed  by  the  angels,  that  these  spheres,  because 
they  flow  from  every  part  of  a  man  {homo),  and  are  abundantly 
continued  around  him,  conjoin  and  disjoin  two  married  part- 
ners not  only  externally,  but  also  internally  ;  and  that  hence 
come  all  the  differences  and  varieties  of  conjugial  love.  Lastly, 
I  have  been  informed,  that  the  sphere  of  love,  flowing  from  a 
wife  who  is  tenderly  loved,  is  perceived  in  heaven  as  sweetly 
fragrant,  by  far  more  pleasant  than  it  is  perceived  in  the  world 
by  a  newly  married  man  during  the  first  days  after  marriage. 
From  these  considerations  is  manifested  the  truth  of  the  asser- 
tion, that  a  wife  is  conjoined  to  a  man  by  the  sphere  of  her  life 
flowing  from  the  love  of  him. 

153 


17-2,  173 


CONJCGIAL  LOVE 


172.  XIV.  The  Wife  is  conjoined  to  the  husband  by 

THE  APPROPRIATION  OF  THE  POWERS  OF  HIS  VIRTUE  ;  WHICH 
HOWEVER   IS   EFFECTED    ACCORDING  TO    THEIR   MUTUAL  SPIRITUAL 

love.  That  this  is  the  case,  I  have  also  gathered  from  the 
mouth  of  angels.  They  have  declared  that  the  prolific  principles 
imparted  from  the  husbands  are  received  universally  by  the  wives 
and  add  themselves  to  their  life;  and  that  thus  the  wives  lead  a 
life  unanimous,  and  successively  more  unanimous  with  their  hus- 
bands ;  and  that  hence  is  effectively  produced  a  union  of  souls 
and  a  conjunction  of  minds.  They  declared  the  reason  of  this 
was,  because  in  the  prolific  principle  of  the  husband  is  his  soul, 
and  also  his  mind  as  to  its  interiors,  which  are  conjoined  to  the 
soul.  They  added,  that  this  was  provided  from  creation,  in  order 
that  the  wisdom  of  the  man,  which  constitutes  his  soul,  may  be 
appropriated  to  the  wife,  and  that  thus  they  may  become,  accord- 
ing to  the  Lord's  words,  one  flesh  :  and  further,  that  this  was  pro- 
vided, lest  the  husband  (homovir)  from  some  caprice  should  leave 
the  wife  after  conception.  But  they  added  further,  that  applica- 
tions and  appropriations  of  the  life  of  the  husband  with  the  wife  are 
effected  according  to  conjngial  love,  because  love  which  is  spiritual 
union,  conjoins;  and  that  this  also  is  provided  for  several  reasons 

173.  XV.  Thus  the  wife  receives  in  herself  the  image 
OF  her  husband,  and  thence  perceives,  sees,  and  is  sensible 
of,  his  affections.  From  the  reasons  above  adduced  it  follows 
as  an  established  fact,  that  wives  receive  in  themselves  those 
things  which  appertain  to  the  wisdom  of  their  husbands,  thus 
which  are  proper  to  the  souls  and  minds  of  their  husbands,  and 
thereby  from  virgins  make  themselves  wives.  The  reasons  from 
which  this  follows,  are,  1.  That  the  woman  was  created  out  of 
the  man.  2.  That  hence  she  has  an  inclination  to  unite,  and  as 
it  were  to  reunite  herself  with  the  man.  3.  That  by  virtue  of 
this  union  with  her  partner,  and  for  the  sake  of  it,  the  woman  is 
born  the  love  of  the  man,  and  becomes  more  and  more  the  love 
of  him  by  marriage  ;  because  in  this  case  the  love  is  continually 
employing  its  thoughts  to  conjoin  the  man  to  itself.  4.  That 
the  woman  is  conjoined  to  her  only  one  (unico  suo)  by  applica- 
tion to  the  desires  of  his  life.  5.  That  they  are  conjoined  by 
the  spheres  which  encompass  them,  and  which  unite  themselves 
universally  and  particularly  accordingto  the  quality  of  the  con- 
jugial  love  with  the  wives,  and  at  the  same  time  according  to  the 
quality  of  the  wisdom  recipient  thereof  with  the  husbands.  6. 
That  they  are  also  conjoined  by  appropriations  of  the  powers  of 
the  husbands  by  the  wives.  7.  From  which  reasons  it  is  evident, 
that  there  is  continually  somewhat  of  the  husband  being  trans- 
ferred to  the  wife,  and  inscribed  on  her  as  her  own.  From  all 
these  considerations  it  follows,  that  the  imago  of  the  husband 
is  formed  in  the  wife;  by  virtue  of  which  image  the  wife  per- 
ceives, sees,  and  is  sensible  of,  the  things  which  are  in  her  hus 

154 


AND  ITS  CHASTE  DELIGHTS. 


173—175 


band,  in  herself,  and  thence  as  it  were  herself  in  him.  She  per- 
ceives from  communication,  she  sees  from  aspect,  and  she  is 
made  sensible  from  the  touch.  That  she  is  made  sensible  of  the 
reception  of  her  love  by  the  husband  from  the  touch  in  the  palms 
of  the  hands,  on  the  cheeks,  the  shoulders,  the  hands,  and  the 
breasts,  I  learnt  from  the  three  wives  in  the  hall,  and  the  seven 
wives  in  the  rose  garden,  spoken  of  in  the  memorable  rela- 
tions which  follow. 

174.  XVI.   There  are  duties  proper  to  the  husband 

AND  OTHERS  PROPER  TO  THE  WIFE  ;  AND  THE  WIFE  CANNOT 
ENTER  INTO  THE  DUTIES  PROPER  TO  THE  HUSBAND,  NOR  THE 
HUSBAND    INTO    THE    DUTIES     PROPER    TO    THE    WIFE,    SO    AS  TO 

perform  them  aright.  That  there  are  duties  proper  to  the 
husband,  and  others  proper  to  the  wife,  needs  not  to  be  illustra- 
ted by  an  enumeration  of  them  ;  for  they  are  many  and  various  : 
and  every  one  that  chooses  to  do  so  can  arrange  them  numerically 
according  to  their  genera  and  species.  The  duties  by  which  wives 
principally  conjoin  themselves  with  their  husbands,  are  those 
which  relate  to  the  education  of  the  children  of  each  sex,  anil 
of  the  girls  till  they  are  marriageable. 

175.  The  wife  cannot  enter  into  the  duties  proper  to  the  hus- 
band, nor  on  the  other  hand  the  husband  into  the  duties  proper 
to  the  wife,  because  they  differ  like  wisdom  and  the  love  thereof, 
or  like  thought  and  the  affection  thereof,  or  like  understanding 
and  the  will  thereof.  In  the  duties  proper  to  husbands,  the  pri- 
mary agent  is  understanding,  thought,  and  wisdom ;  whereas  in 
the  duties  proper  to  wives,  the  primary  agent  is  will,  affection, 
and  love;  and  the  wife  from  the  latter  performs  her  duties,  and 
the  husband  from  the  former  performs  his;  wherefore  their 
duties  are  naturally  different,  but  still  conjunctive  in  a  successive 
series.  Many  believe  that  women  can  perform  the  duties  of  men, 
if  they  are  initiated  therein  at  an  early  age,  as  boys  are.  They 
may  indeed  be  initiated  into  the  practice  of  such  duties,  but  not 
into  the  judgement  on  which  the  propriety  of  duties  interiorly 
depends;  wherefore  such  women  as  have  been  initiated  into  the 
duties  of  men,  are  bound  in  matters  of  judgement  to  consult 
men,  and  then,  if  they  are  left  to  their  own  disposal,  they  select 
from  the  counsels  of  men  that  which  suits  their  own  inclination. 
Some  also  suppose  that  women  are  equally  capable  with  men  oi 
elevating  their  intellectual  vision,  and  into  the  same  sphere  of 
light,  and  of  viewing  things  with  the  same  depth ;  and  they  have 
been  led  into  this  opinion  by  the  writings  of  certain  learned  au- 
thoresses :  but  these  writings,  when  examined  in  the  spiritual 
world  in  the  presence  of  the  authoresses,  were  found  to  be  the 
productions,  not  of  judgement  and  wisdom,  but  of  ingenuity 
and  wit;  and  what  proceeds  from  these  on  account  of  the 
elegance  and  neatness  of  the  style  in  which  it  is  written,  has 
the  appearance  of  sublimity  and  erudition  ;  vet  only  in  the  eyo" 

155 


175—177 


CONJUGIAL  LOVE 


of  those  who  dignify  all  ingenuity  by  the  name  of  wisdom.  In 
like  manner  men  cannot  enter  into  the  duties  proper  to  women, 
and  perforin  them  aright,  because  they  are  not  in  the  affections 
of  women,  which  are  altogether  distinct  from  the  affections  of 
men.  As  the  affections  and  perceptions  of  the  male  [and  of  the 
female]  sex  are  thus  distinct  by  creation  and  consequently  by 
nature,  therefore  among  the  statutes  given  to  the  sons  of  Israel 
this  also  was  ordained,  "  A  woman  shall  not  put  on  the  garment 
of  a  man,  neither  shall  a  man  put  on  the  garment  of  a  woman  ; 
because  this  is  an  abomination.  Dent.  xxii.  5.  This  was,  because, 
all  in  the  spiritual  world  are  clothed  according  to  their  affec- 
tions ;  and  the  two  affections,  of  the  woman  and  of  the  man, 
cannot  be  united  except  [as  subsisting]  between  two,  and  in  no 
case  [as  subsisting]  in  one. 

176.  XVII.  These  duties  also,  according  to  mutual 

AID,    CONJOIN    THE    TWO    INTO  A    ONE,  AND    AT    THE    SAUCE  TIME 

constitute  one  house.  It  is  well  known  in  the  world  that 
the  duties  of  the  husband  in  some  way  conjoin  themselves 
with  the  duties  of  the  wife,  and  that  the  duties  of  the  wife  adjoin 
themselves  to  the  duties  of  the  husband,  and  that  these  conjunc- 
tions and  adjunctions  are  a  mutual  aid,  and  according  thereto : 
but  the  primary  duties,  which  confederate,  consociate,  and  gather 
into  one  the  souls  and  lives  of  two  married  partners,  relate  to  the 
common  care  of  educating  their  children;  in  relation  to  which 
care,  the  duties  of  the  husband  and  of  the  wife  are  distinct,  and 
yet  join  themselves  together.  They  are  distinct ;  for  the  care  of 
suckling  and  nursing  the  infants  of  each  sex,  and  also  the  care  of 
instructing  the  girls  till  they  become  marriageable,  is  properly 
the  duty  of  the  wife;  whereas  the  care  of  instructing  the  boys, 
from  childhood  to  youth,  and  from  youth  till  they  become  capa- 
ble of  governing  themselves,  is  prouerly  the  duty  of  the  husband  : 
nevertheless  the  duties,  of  both  the  husband  and  the  wife,  are 
blended  by  means  of  counsel  and  support,  and  several  other 
mutual  aids.  That  these  duties,  both  conjoined  and  distinct,  or 
botli  common  and  peculiar,  combine  the  minds  of  conjugial  part- 
ners into  one;  and  that  this  is  effected  by  the  love  called storge, 
is  well  known.  It  is  also  well  known,  that  these  duties,  re- 
garded in  their  distinction  and  conjunction,  constitute  one  house. 

177.  XVIII.  Married  partners,  according  to  these 
conjunctions,  become  one  man  {homo)  more  and  moke.  This 
coincides  with  what  is  contained  in  article  VI. ;  where  it  was  ob- 
served, that  conjunction  is  effected  successively  from  the  first 
days  of  marriage  and  that  with  those  who  are  principled  in  love 
truly  conjugial,  it  is  effected  more  and  more  thoroughly  to  eter- 
nity ;  see  above.  They  become  one  man  in  proportion  as 
conjugial  love  increases;  and  as  this  love  in  the  heavens  is 
genuine  by  virtue  of  the  celestial  and  spiritual  life  of  the  angels, 
therefore  two  married  partners  are  there  called  two,  when  they 

15b' 


AND  ITS  CHASTE  DELIGHTS. 


177—179 


are  regarded  as  husband  and  wife,  but  one,  when  they  are  re- 
garded as  angels. 

178.  XIX.  Those  who  are  principled  in   love  truly 

CONJUGIAL,   ARE  SENSIBLE  OF   THEIR  BEING  A  UNITED  MAN,  AND 

rtS  it  were  one  flesh.  That  this  is  the  case,  must  be  con- 
firmed  not  from  the  testimony  of  any  inhabitant  of  the  earth,  but 
from  the  testimony  of  the  inhabitants  of  heaven  ;  for  there  is  no 
love  truly  conjugial  at  this  day  with  men  on  earth;  and  more- 
over, men  on  earth  are  encompassed  with  a  gross  body,  which 
deadens  and  absorbs  the  sensation  that  two  married  partners  are 
a  united  man,  and  as  it  were  one  flesh  ;  and  besides,  those  in  the 
world  who  love  their  married  partners  only  exteriorly,  and  not 
interiorly,  do  not  wish  to  hear  of  such  a  thing :  they  think  also 
on  the  subject  lasciviously  under  the  influence  of  the  flesh.  It  is 
otherwise  with  the  angels  of  heaven,  who  are  principled  in  spi- 
ritual and  celestial  conjugial  love,  and  are  not  encompassed  with 
so  gross  a  body  as  men  on  earth.  From  those  among  them  who 
have  lived  for  ages  with  their  conjugial  partners  in  heaven,  [ 
have  heard  it  testified,  that  they  are  sensible  of  their  being  so 
united,  the  husband  with  the  wife,  and  the  wife  with  the  hus- 
band, and  each  in  the  other  mutually  and  interchangeably,  as 
ulso  in  the  flesh,  although  they  are  separate.  The  reason  why 
this  phenomenon  is  so  rare  on  earth,  they  have  declared  to  be 
this;  because  the  union  of  the  souls  and  minds  of  married  part- 
ners on  earth  is  made  sensible  in  their  flesh  ;  for  the  soul  con- 
stitutes the  inmost  principles  not  only  of  the  head,  but  also  of  the 
body :  in  like  manner  the  mind,  which  is  intermediate  between 
the  soul  and  the  body,  and  which,  although  it  appears  to  be  in 
the  head,  is  yet  also  actually  in  the  whole  body :  and  they  have 
declared,  that  this  is  the  reason  why  the  acts,  which  the  soul 
and  mind  intend,  flow  forth  instantly  from  the  body  ;  and  that 
hence  also  it  is,  that  they  themselves,  after  the  rejection  of  the 
body  in  the  former  world,  are  perfect  men.  Now,  since  the  soul 
and  the  mind  join  themselves  closely  to  the  flesh  of  the  body,  in 
order  that  they  may  operate  and  produce  their  effects,  it  follows 
that  the  union  of  soul  and  mind  with  a  married  partner  is  made 
sensible  also  in  the  body  as  one  flesh.  As  the  angels  made  these 
declarations,  I  heard  it  asserted  by  the  spirits  who  were  present, 
that  such  subjects  belong  to  angelic  wisdom,  being  above  ordi- 
nary apprehension;  but  these  spirits  were  rational-natural,  and 
not  rational-spiritual. 

179.  XX.  Love  truly  conjugial,  considered  in  itself, 

IS  A  UNION  OF  SOULS,  A  CONJUNCTION  OF  MINDS,  AND  AN  EN- 
DEAVOUR TOWARDS   CONJUNCTION  IN  THE  BOSOMS  AND  THENCE  IN 

tue  body.  That  it  is  a  union  of  souls  and  a  conjunction  of 
minds,  may  be  seen  above,  n.  158.  The  reason  why  it  is  an 
endeavour  towards  conjunction  in  the  bosoms  is,  because  the 
bosom  (or  breast)  is  as  it  were  a  place  of  public  assembly,  and  a 

157 


179,  180 


CONJUGIAL  LOVE 


royal  council-chamber,  while  the  body  is  as  a  populous  city 
around  it.  The  reason  why  the  bosom  is  as  it  were  a  place  of 
public  assembly,  is,  because  all  things,  which  by  derivation  from 
the  soul  and  mind  have  their  determination  in  the  body,  first 
flow  into  the  bosom  ;  and  the  reason  why  it  is  as  it  were  a  royal 
council  chamber,  is,  because  in  the  bosom  there  is  dominion  over 
all  things  of  the  body  ;  for  in  the  bosom  are  contained  the  heart 
and  hmgs ;  and  the  heart  rules  by  the  blood,  and  the  lungs  by 
the  respiration,  in  every  part.  That  the  body  is  as  a  populous 
city  around  it,  is  evident.  When  therefore  the  souls  and  minds 
of  married  partners  are  united,  and  love  truly  conjugial  unites 
them,  it  follows  that  this  lovely  union  flows  into  their  bosoms, 
and  through  their  bosoms  into  their  bodies,  and  causes  an  endea- 
vour towards  conjunction;  and  so  much  the  more,  because  con- 
jugial love  determines  the  endeavour  toits  ultimates,  in  order  to 
complete  its  satisfactions ;  and  as  the  bosom  is  intermediate 
between  the  body  and  the  mind,  it  is  evident  on  what  account 
conjugial  love  has  fixed  therein  the  seat  of  its  delicate  sensation. 
180.    XXI.  The   statks   of  this  love  are  innocence, 

PEACE,  TRANQUILLITY',  INMOST  FRIENDSHIP,  FULL  CONFIDENCE, 
AND  A  MUTUAL  DESIRE  OF  MIND  AND  HEART  TO  DO  EVERY 
GOOD  TO  EACH  OTHER  ;  AND  THE  STATES  DERIVED  FROM  THESE 
ARE  BLESSEDNESS,  SATISFACTION,  DELIGHT  AND  PLEASURE  ;  AND 
FROM  THE  ETERNAL  ENJOYMENT  OF  THESE  13  DERIVED  HEA- 
VENLY felicity.  All  these  things  are  in  conjugial  love,  and 
thence  are  derived  from  it,  because  its  origin  is  from  the  marriage 
of  good  and  truth,  and  this  marriage  is  from  the  Lord  ;  and 
because  love  is  of  such  a  nature,  that  it  desires  to  communicate 
with  another,  whom  it  loves  from  the  heart,  yea,  confer  joys 
upon  him,  and  thence  to  derive  its  own  joys.  This  therefore  is 
the  case  in  an  infinitely  high  degree  with  the  divine  love,  which 
is  in  the  Lord,  in  regard  to  man,  whom  he  created  a  receptacle 
of  both  love  and  wisdom  proceeding  from  himself;  and  as  he 
created  man  (homo)  for  the  reception  of  those  principles,  the 
man  (vir)  for  the  reception  of  wisdom,  and  the  woman  for  the 
reception  of  the  love  of  the  man's  wisdom,  therefore  from  inmost, 
principles  he  infused  into  men  (homines)  conjugial  love  into 
which  love  he  might  insinuate  all  things  blessed,  satisfactory, 
delightful,  and  pleasant,  which  proceed  solely  from  his  divine 
love  through  his  divine  wisdom,  together  with  life,  and  flow  into 
their  recipients;  consequently,  which  flow  into  those  who  arc 
principled  in  love  truly  conjugial ;  for  these  alone  are  recipients. 
Mention  is  made  of  innocence,  peace,  tranquillity,  inmost  friend- 
ship, full  confidence,  and  the  mutual  desire  of  doing  every  good 
to  each  other  ;  for  innocence  and  peace  relate  to  the  soul,  tran- 
quillity to  tno  mind,  inmost  friendship  to  the  breast,  full  conn 
liutice  to  the  heart,  and  the  mutual  desire  of  doing  every  good  to 
u  tch  other,  to  the  body  as  derived  from  the  former  principles. 
153 


AND  ITS  CHASTE  DELIGHTS. 


181,  182 


181.  XXII.  These  things  can  only  exist  in  the  mar- 

MAGE  of  ONE  man  with  ONE  WIFE.    This  is  ;i  conclusion  from 

all  that  has  been  said  above,  and  also  from  all  that  remains  to  be 

said  ;  therefore  there  is  no  need  of  any  particular  comment  for 

its  confirmation. 

♦  **##*## 

182.  To  the  above  I  will  add  two  memorable  relations. 
First.  After  some  weeks,  I  heard  a  voice  from  heaven,  saying, 
i;  Lo  !  there  is  again  an  assembly  on  Parnassus  :  come  hither,  and 
we  will  shew  you  the  way."  I  accordingly  came  ;  and  as  I  drew 
near,  I  saw  a  certain  person  on  Helicon  with  a  trumpet,  with 
which  he  announced  and  proclaimed  the  assembly.  And  I  saw 
the  inhabitants  of  Athens  and  its  suburbs  ascending  as  before; 
and  in  the  midst  of  them  three  novitiates  from  the  world.  They 
were  of  a  Christian  community  ;  one  a  priest,  another  a  politician, 
and  the  third  a  philosopher.  These  they  entertained  on  the  way 
with  conversation  on  various  subjects,  especially  concerning  the 
wise  ancients,  whom  they  named.  They  inquired  whether  they 
should  see  them,  and  were  answered  in  the  affirmative,  and  were 
told,  that  if  they  were  desirous,  they  might  pay  their  respects  to 
them,  as  they  were  courteous  and  affable.  The  novitiates  then 
inquired  after  Demosthenes,  Diogenes,  and  Epicurus;  and  were 
answered,  "  Demosthenes  is  not  here,  but  with  Plato  ;  Diogenes, 
with  his  scholars,  resides  under  Helicon,  because  of  his  little 
attention  to  worldly  things,  and  his  being  engaged  in  heavenly 
contemplations  ;  Epicurus  dwells  in  a  border  to  the  west,  and  has 
no  intercourse  with  us  ;  because  we  distinguish  between  good  and 
evil  affections,  and  say,  that  good  affections  are  one  with  wisdom, 
and  evil  affections  are  contrary  to  it."  When  they  had  ascended 
the  hill  Parnassus,  some  guards  there  brought  water  in  crystal 
cups  from  a  fountain  in  the  mount,  and  said,  k'  This  is  water  from 
the  fountain  which,  according  to  ancient  fable,  was  broken  open 
by  the  hoof  of  the  horse  Pegasus,  and  was  afterwards  consecrated 
to  nine  virgins  :  but  by  the  winged  horse  Pegasus  they  meant  the 
understanding  of  truth,  by  which  comes  wisdom ;  by  the  hoofs  of 
his  feet  they  understood  experiences  whereby  comes  natural 
intelligence;  and  by  the  nine  virgins  they  understood  knowledges 
and  sciences  of  every  kind.  These  things  are  now  called  fables  ; 
but  they  were  correspondences,  agreeable  to  the  primeval  method 
of  speaking."  Then  those  who  attended  the  three  strangers  said, 
"Be  not  surprised;  the  guards  are  told  thus  to  speak;  but 
we  know  that  to  drink  water  from  the  fountain,  means  to  be 
instructed  concerning  truths,  and  by  truths  concerning  goods, 
and  thereby  to  grow  wise."  After  this,  they  entered  the  Pal  la 
dium,  and  with  them  the  three  novitiates,  the  priest,  the  politi 
cian,  and  the  philosopher ;  and  immediately  the  laureled  sophi 
who  were  seated  at  the  tables,  asked,  "  What  news  from  tup 
earth?"    They  replied,  "This  is  new?;  that  a  certain  person 

159 


132 


CONJDOIAL  LOVE 


declares  that  he  converses  with  angels,  and  has  his  sight  opened 
:'nto  the  spiritual  world,  equally  as  into  the  natural  world;  and 
he  brings  thence  much  new  information,  and,  among  other  parti* 
culars,  asserts,  that  a  man  lives  a  man  after  death,  as  he  lived 
before  in  the  world ;  that  he  sees,  hears,  speaks,  as  before  in  the 
world  ;  that  he  is  clothed  and  decked  with  ornaments,  as  before 
in  the  world  ;  that  he  hungers  and  thirsts,  eats  and  drinks,  as 
before  in  the  world ;  that  he  enjoys  conjugial  delights,  as  before 
in  the  world ;  that  he  sleeps  and  wakes,  as  before  in  the  world ; 
that  in  the  spiritual  world  there  are  land  and  water,  mountains 
and  hills,  plains  and  valleys,  fountains  and  rivers,  paradises  and 
groves  ;  also  that  there  are  palaces  and  houses,  cities  and  villages, 
as  in  the  natural  world  ;  and  further,  that  there  are  writings  and 
books,  employments  and  trades ;  also  precious  stones,  gold  and 
silver;  in  a  word,  that  there  are  all  such  things  there  as  there 
are  on  earth,  and  that  those  things  in  the  heavens  are  infinitely 
more  perfect ;  with  this  difference  only,  that  all  things  in  the 
spiritual  world  are  from  a  spiritual  origin,  and  therefore  are 
spiritual,  because  they  are  from  the  sun  of  that  world,  which  is 
pure  love  ;  whereas  all  things  in  the  natural  world  are  from  a 
natural  origin,  and  therefore  are  natural  and  material,  because 
they  are  from  the  sun  of  that  world,  which  is  pure  fire  ;  in  short, 
that  a  man  after  death  is  perfectly  a  man,  yea  more  perfectly  than 
before  in  the  world  ;  for  before  in  the  world  he  was  in  a  material 
body,  but  in  the  spiritual  world  he  is  in  a  spiritual  body." 
Hereupon  the  ancient  sages  asked,  "  What  do  the  people  on  the 
earth  think  of  such  information  ?"    The  three  strangers  replied, 
"  We  know  that  it  is  true,  because  we  are  here,  and  have  viewed 
and  examined  everything;  wherefore  we  will  tell  yon  what  has 
been  said  and  reasoned  about  it  on  earth."    Then  the  priest  said, 
"  Those  of  our  order,  when  they  first  heard  such  relations,  called 
them  visions,  then  fictions;  afterwards  they  insisted  that  the 
man  had  seen  spectres,  and  lastly  they  hesitated,  and  said, 
1  Believe  them  who  will ;  we  have  hitherto  taught  that  a  man 
will  not  be  in  a  body  after  death  until  the  day  of  the  last  judge- 
ment.''"   Then  the  sages  asked,  "Are  there  no  intelligent  per- 
sons among  those  of  your  order,  who  can  prove  and  evince  the 
truth,  that  a  man  lives  a  man  after  death?"    The  priest  said, 
"There  are  indeed  some  who  prove  it,  but  not  to  the  conviction 
of  others.    Those  who  prove  it  say,  that  it  is  contrary  to 
sound  reason  to  believe,  that  a  man  does  not  live  a  man  till  the 
day  of  the  last  judgement,  and  that  in  the  mean  while  he  is  a  soul 
without  a  body.    What  is  the  soul,  or  where  is  it  in  the  interim  ? 
Is  it  a  vapor,  or  some  wind  floating  in  the  atmosphere,  or  some- 
thing hidden  in  the  bowels  of  the  earth?    Have  the  souls  of 
Adam  and  Eve,  and  of  all  their  posterity,  now  for  six  thousand 
years,  or  sixty  ages,  been  flying  about  in  the  universe,  or  been 
shut  up  in  the  bowels  of  the  earth,  waiting  for  the  last  judge- 
160 


AND  ITS  CHASTE  DELIGHTS. 


182 


mont?  What  can  be  more  anxious  and  miserable  than  such  an 
expectation?  May  not  their  lot  in  such  a  case  be  compared  with 
that  of  prisoners  bound  hand  and  foot,  and  lying  in  a  dungeon  ? 
If  such  he  a  man's  lot  after  death,  would  it  not  be  better  to  be 
born  an  ass  than  a  man?  Is  it  not  also  contrary  to  reason  to 
believe,  that  the  soul  can  be  re-clothed  with  its  body?  Is  not 
the  body  eaten  up  by  worms,  mice,  and  fish?  And  can  a  bony 
skeleton  that  has  been  parched  in  the  sun,  or  mouldered  into 
dust,  be  introduced  into  a  new  body  ?  And  how  could  the  cada- 
verous and  putrid  materials  be  collected,  and  reunited  to  the 
souls?  When  such  questions  as  these  are  urged,  those  of  our 
order  do  not  offer  any  answers  grounded  in  reason,  but  adhere  to 
their  creed,  saying,  'We  keep  reason  under  obedience  to  faith." 
With  respect  to  collecting  all  the  parts  of  the  human  body  from 
the  grave  at  the  last  day,  they  say,  '  This  is  a  work  of  omnipo- 
tence ;'  and  when  they  name  omnipotence  and  faith,  reason  is 
banished  ;  and  I  am  free  to  assert,  that  in  such  case  sound  reason 
is  not  appreciated,  and  by  some  is  regarded  as  a  spectre ;  yea, 
they  can  say  to  sound  reason,  '  Thou  art  unsound.'  "  On  hearing 
these  things,  the  Grecian  sages  said,  "  Surely  such  paradoxes 
vanish  and  disperse  of  themselves,  as  being  full  of  contradiction  ; 
and  yet  in  the  world  at  this  day  they  cannot  be  dispersed  by 
sound  reason.  What  can  be  believed  more  paradoxical  than 
what  is  told  respecting  the  last  judgement ;  that  the  universe 
will  then  be  destroyed,  and  that  the  stars  of  heaven  will  then  fall 
down  upon  the  earth,  which  is  less  than  the  stars  ;  and  that  then 
the  bodies  of  men,  whether  they  be  mouldering  carcases,  or 
mummies  eaten  by  men,  or  reduced  to  mere  dust,  will  meet  and 
be  united  again  with  their  souls?  We,  during  our  abode  in  the 
world,  from  the  inductions  of  reason,  believed  the  immortality  of 
the  souls  of  men  ;  and  we  also  assigned  regions  for  the  blessed, 
which  we  call  the  elysian  fields ;  and  we  believed  that  the  soul 
was  a  human  image  or  appearance,  but  of  a  fine  and  delicate 
nature,  because  spiritual."  After  this,  the  assembly  turned  to 
the  other  stranger,  who  in  the  world  had  been  a  politician. 
He  confessed  that  he  did  not  believe  in  a  life  after  death,  and 
that  respecting  the  new  information  which  he  had  heard  about 
it,  he  thought  it  all  fable  and  fiction.  "In  my  meditations  on 
the  subject,"  said  he,  "I  used  to  say  to  myself,  'How  can  souls 
be  bodies? — does  not  the  whole  man  lie  dead  in  the  grave? — is 
not  the  eye  there  ;  how  can  he  see  ? — is  not  the  ear  there,  how 
can  he  hear? — whence  must  he  have  a  mouth  wherewith  to 
speak?  Supposing  anything  of  a  man  to  live  after  death,  must 
it  not  resemble  a  spectre?  and  how  can  a  spectre  eat  and 
drink,  or  how  can  it  enjoy  conjugial  delights?  whence  can  it 
have  clothes,  houses,  meats,  &c.  ?  Besides,  spectres,  which  are 
mere  aerial  images,  appear  as  if  they  really  existed  ;  and  yet  they 
do  not.    These  and  similar  sentiments  I  used  to  entertain  in  the 

11  161 


182,  183 


CONJUGIAL  LOVE 


world  concerning  the  life  of  men.  after  death  ;  bnt  now,  since  I 
have  seen  all  things,  and  touched  them  with  my  hands,  I  am 
convinced  by  my  very  senses  that  I  am  a  man  as  I  was  in  the 
world  ;  so  that  I  know  no  other  than  that  I  live  now  as  I  lived 
formerly ;  with  only  this  difference,  that  my  reason  now  is 
sonnder.  At  times  I  have  been  ashamed  of  my  former  thoughts." 
The  philosopher  gave  much  the  same  account  of  himself  as  the 
politician  had  done ;  only  differing  in  this  respect,  that  he  con- 
sidered the  new  relations  which  he  had  heard  concerning  a  life 
after  death,  as  having  reference  to  opinions  and  hypotheses  which 
he  had  collected  from  the  ancients  and  moderns.  When  the 
ithree  strangers  had  done  speaking,  the  sophi  were  all  in  amaze- 
ment ;  and  those  who  were  of  the  Socratic  school,  said,  that  from 
the  news  they  had  heard  from  the  earth,  it  was  quite  evident, 
that  the  interiors  of  human  minds  had  been  successively  closed  ; 
and  that  in  the  world  at  this  time  a  belief  in  what  is  false  shines 
as  truth,  and  an  infatuated  ingenuity  as  wisdom ;  and  that  the 
light  of  wisdom,  since  their  times,  has  descended  from  the 
interiors  of  the  brain  into  the  mouth  beneath  the  nose,  where  it 
appears  to  the  eyes  as  a  shining  of  the  lip,  while  the  speech  of 
the  month  thence  proceeding  appears  as  wisdom.  Hereupon 
one  of  the  yonng  scholars  said,  "How  stupid  are  the  minds  of 
the  inhabitants  of  the  earth  at  this  day !  I  wish  we  had  here  the 
disciples  of  Heraclitus,  who  weep  at  every  thing,  and  of  Demo- 
critus,  who  laugh  at  every  thing  ;  for  then  we  should  hear  much 
lamentation  and  much  laughter."  When  the  assembly  broke 
up,  they  gave  the  three  novitiates  the  insignia  of  their  authority, 
which  were  copper  plates,  on  which  were  engraved  some  hiero- 
glyphic characters ;  with  which  they  took  their  leave  and 
departed. 

183.  The  second  memorable  relation.  I  saw  in  the 
eastern  quarter  a  grove  of  palm-trees  and  laurels,  set  in  winding 
rows,  which  I  approached  and  entered  ;  and  walking  in  the  wind- 
ing paths  I  saw  at  the  end  a  garden,  which  formed  the  centre  of 
the  grove.  There  was  a  little  bridge  dividing  the  grove  from  the 
garden,  and  at  the  bridge  two  gates,  one  on  the  side  next  the 
grove,  and  the  other  on  the  side  next  the  garden.  And  as  I  drew 
near,  the  keeper  opened  the  gates,  and  1  asked  him  the  name  of 
the  garden.  He  said,  "  Adramandoni;  which  is  the  delight  of 
conjugial  love."  I  entered,  and  lo  !  there  were  olive-trees;  and 
among  them  ran  pendulous  vines,  and  underneath  and  among 
them  were  shrubs  in  flower.  In  the  midst  of  the  garden  was  a 
grassy  circus,  on  which  were  seated  husbands  and  wives,  and 
youths  and  maidens,  in  pairs  ;  and  in  the  midst  of  the  circus,  on 
ui]  elevated  piece  of  ground,  there  was  a  little  fountain,  which, 
from  the  strength  of  its  spring,  threw  its  water  to  a  considerable 
height.  Oil  approaching  the  circus  I  saw  two  angels  clad  in 
purple  and  scarlet,  in  conversation  with  those  who  were  seated  on 
102 


AND  m  CUASTE  DELIGHTS.  183 

the  grass.  Thej  were  conversing  respecting  tlie  origin  of  con- 
jugial  love,  and  respecting  its  delights  ;  and  this  being  the 
subject  of  their  discourse,  the  attention  was  eager,  and  the  recep- 
tion full ;  and  hence  there  was  an  exaltation  in  the  speech  of  the 
angels  as  from  the  fire  of  love.  I  collected  the  following  sum- 
mary of  what  was  said.  They  began  with  the  difficulty  of  inves- 
tigating and  perceiving  the  origin  of  conjugial  love;  because  its. 
origin  is  divinely  celestial,  it  being  divine  love,  divine  wisdom, 
and  divine  use ,  which  three  proceed  as  a  one  from  the  Lord,  and 
thence  flow  as  a  one  into  the  souls  of  men,  and  through  their 
souls  into  their  minds,  and  there  into  the  interior  affections  and 
thoughts,  and  through  these  into  the  desires  next  to  the  body, 
and  from  these  through  the  breast  into  the  genital  region,  where 
all  principles  derived  from  their  first  origin  exist  together,  and, 
in  union  with  successive  principles,  constitute  conjugial  love. 
After  this  the  angels  said,  "  Let  us  communicate  together  by 
questions  and  answers;  since  the  perception  of  a  thing,  imbibed 
by  hearing  only,  flows  in  indeed,  but  does  not  remain  unless  the 
hearer  also  thinks  of  it  from  himself,  and  asks  questions  con- 
cerning it."  Then  some  of  that  conjugial  assembly  said  to  the 
angels,  "  "We  have  heard  that  the  origin  of  conjugial  love  is 
divinely  celestial;  because  it  is  by  virtue  of  influx  from  the  Lord 
into  the  souls  of  men  ;  and,  as  it  is  from  the  Lord,  that  it  is  love, 
wisdom,  and  use,  which  are  three  essentials,  together  constituting 
one  divine  essence,  and  that  nothing  but  what  is  of  the  divine 
essence  can  proceed  from  him,  and  flow  into  the  inmost  principle 
of  man  (homo),  which  is  called  his  soul ;  and  that  these  three 
essentials  are  changed  into  analogous  and  corresponding  prin- 
ciples in  their  descent  into  the  body.  We  ask  therefore  now  in 
the  first  place,  What  is  meant  by  the  third  proceeding  divine 
essential,  which  is  called  use?"  The  angels  replied,  '"Love  and 
wisdom,  without,  use,  are  only  abstract  ideas  of  thought ;  which 
also  after  some  continuance  in  the  mind  pass  away  like  the  winds  ; 
hut  in  use  they  are  collected  together,  and  therein  become  one 
principle,  which  is  called  real.  Love  cannot  rest  unless  it  is  as 
work;  for  love  is  the  essential  active  principle  of  life  ;  neither 
can  wisdom  exist  and  subsist  unless  when  it  is  at  work  from  and 
with  love  ;  and  to  work  is  use  ;  therefore  we  define  use  to  be  the 
doing  good  from  love  by  wisdom  ;  use  being  essential  good.  As 
these  three  essentials,  love,  wisdom,  and  use,  flow  into  the  souls 
of  men,  it  may  appear  from  what  ground  it  is  said,  that  all  good 
is  from  God  ;  for  every  thing  done  from  love  by  wisdom,  is  called 
good;  and  use  also  something  done.  What  is  love  without 
wisdom  but  a  mere  infatuation?  and  what  is  love  with  wisdom 
without  use,  but  a  puff  of  the  mind  ?  Whereas  love  and  wisdom 
Trith  use  not  only  constitute  man  (homo),  but  also  are  man  ; 
yea,  what  possibly  you  will  be  surprised  at,  they  propagate  man  ; 
for  in  the  seed  of  a  man  (vir)  is  his  soul  in  a  perfect  human  form. 

1G3 


183 


COIUDGIAL  LOVE 


covered  with  substances  from  the  purest  principles  of  nature ; 
whereof  a  body  is  formed  in  the  womb  of  the  mother.  This  is 
the  supreme  and  ultimate  use  of  the  divine  love  bj  the  divine 
wisdom."  Finally  the  angels  said,  "  We  will  hence  come  to  this 
conclusion,  that  all  fructification,  propagation,  and  prolification, 
is  originally  derived  from  the  influx  of  love,  wisdom,  and  use  from 
the  Lord,  from  an  immediate  influx  into  the  souls  of  men,  from 
a  mediate  influx  into  the  souls  of  animals,  and  from  an  influx 
still  more  mediate  into  the  inmost  principles  of  vegetables;  and 
all  these  eflects  are  wrought  in  ultimates  from  first  principles. 
That  fructifications,  propagations,  and  prolifications,  are  con- 
tinuations of  creation,  is  evident;  for  creation  cannot  be  from 
any  other  source,  than  from  divine  love  by  divine  wisdom  in 
divine  use  ;  wherefore  all  things  in  the  universe  are  procreated 
and  formed  from  use,  in  use,  and  for  use."  Afterwards  those 
who  were  seated  on  the  grassy  couches,  asked  the  angels 
•'  Whence  are  the  innumerable  and  ineffable  delights  of  conjugia. 
love?"  The  angels  replied, ;'  They  are  from  the  uses  of  love  and 
wisdom,  as  may  be  plain  from  this  consideration,  that  so  far  as 
any  one  loves  to  grow  wise,  for  the  sake  of  genuine  use,  so  far  lie 
is  in  the  vein  and  potency  of  conjugial  love;  and  80  far  as  he  is 
in  these  two,  so  far  he  is  in  the  delights  thereof.  Use  effects 
this ;  because  love  and  wisdom  are  delighted  with  each  other, 
and  as  it  were  sport  together  like  little  children  ;  and  as  they 
grow  up,  they  enter  into  genial  conjunction,  which  is  effected  by 
a  kind  of  betrothing,  nuptial  solemnity,  marriage,  and  propaga 
tion,  and  this  with  continual  variety  to  eternity.  These  opera- 
tions take  place  between  love  and  wisdom  inwardly  in  use. 
Those  delights  in  their  first  principles  are  imperceptible ;  but 
they  become  more  and  more  perceptible  as  they  descend  thence 
by  degrees  and  enter  the  body.  They  enter  by  degrees  from  the 
soul  into  the  interiors  of  a  man's  mind,  from  these  into  its 
exteriors,  from  these  into  the  bosom,  and  from  the  bosom  into 
the  genital  region.  Those  celestial  nuptial  sports  in  the  soul  are 
not  at  all  perceived  by  man ;  but  they  thence  insinuate  them- 
selves into  the  interiors  of  the  mind  under  a  species  of  peace  and 
innocence,  and  into  the  exteriors  of  the  mind  under  a  species  of 
blessedness,  satisfaction,  and  delight;  in  the  bosom  under  a 
tspecies  of  the  delights  of  inmost  friendship  ;  and  in  the  genital 
region,  from  continual  influx  even  from  the  soul  with  the  essen- 
tial sense  of  conjugial  love,  as  the  delight  of  delights.  These 
nuptial  sports  of  love  and  wisdom  in  use  in  the  soul,  in  proceed- 
ing towards  the  bosom,  become  permanent,  and  present  them- 
selves sensible  therein  under  an  infinite  variety  of  delights  ;  and 
from  the  wonderful  communication  of  the  bosom  with  the  genital 
region,  the  delights  therein  become  the  delights  of  conjugial  love, 
which  tare  superior  to  all  other  delights  in  heaven  and  in  the 
world  ;  because  the  tise  of  conjugial  love  is  the  most  excellent  of 
164 


AND  ITS  CIIASTE  DELIGHTS. 


183,  184 


a.l  uses,  the  procreation  of  the  human  race  being  thence  derived, 
and  from  the  human  race  the  angelic  heaven."  To  this  the 
angels  added,  that  those  who  are  not  principled  in  the  love  of 
wisdom  for  the  sake  of  use  from  the  Lord,  do  not  know  anything 
concerning  the  variety  of  the  innumerable  delights  of  love  truly 
conjugial;  for  with  those  who  do  not  love  to  grow  wise  from 
genuine  truths,  but  love  to  be  insane  from  false  principles,  and 
by  this  insanity  perform  evil  uses  from  some  particular  love,  the 
way  to  the  soul  is  closed :  hence  the  heavenly  nuptial  sports  of 
love  and  wisdom  in  the  soul,  being  more  and  more  intercepted, 
cease,  and  together  with  them  conjugial  love  ceases  with  its  vein, 
its  potency,  and  its  delights."  On  hearing  these  statements  the 
audiencesaid,  "  We  now  perceive  that 'conjugial  love  is  according 
to  the  love  of  growing  wise  for  the  sake  of  uses  from  the  Lord." 
The  angels  replied  that  it  was  so.  And  instantly  upon  the 
heads  of  some  of  the  audience  there  appeared  wreaths  of  flowers  ; 
and  on  their  asking,  "  Why  is  this  V  the  angels  said,  "  Because 
they  have  understood  more  profoundly  :"  and  immediately  they 
departed  from  the  garden,  and  the  latter  in  the  midst  of  them. 


ON  THE  CHANGE  OF  THE  STATE  OF  LIFE  WHICH  TAKES  PLACE 
WITH  MEN  AND  WOMEN  BY  MARRIAGE. 

184.  What  is  meant  by  states  of  life,  and  their  changes, 
is  very  well  known  to  the  learned  and  the  wise,  but  unknown  to 
the  unlearned  and  the  simple  ;  wherefore  it  may  be  expedient  to 
premise  somewhat  on  the  subject.  The  state  of  a  man's  life  is 
its  quality  ;  and  as  there  are  in  every  man  two  faculties  which 
constitute  his  life,  and  which  are  called  the  understanding  and 
the  will,  the  state  of  a  man's  life  is  its  quality  as  to  the  under- 
standing and  the  will.  Hence  it  is  evident,  that  changes  of  the 
state  of  life  mean  changes  of  quality  as  to  the  things  apper- 
taining to  the  understanding  and  the  will.  That  every  man 
is  continually  changing  as  to  those  two  principles,  but  with  a 
distinction  of  variations  before  marriage  and  after  it,  is  the  point 
proposed  to  be  proved  in  this  section  ;  which  shall  be  done  in  the 
following  propositions : — I.  The  state  of  a  man's  (homo)  life  from 
infancy  even,  to  the  end  of  his  life,  and  afterwards  to  eternity,  is 
continually  changing.  11.  In  like  manner  a  man's  internal  form 
which  is  that  of  his  spirit,  is  continually  changing.  III.  These 
changes  differ  in  the  case  of  men  and  of  women  f  since  men  from 
creation  are  forms  of  knowledge,  intelligence,  and  wisdom,  and 
women  are  forms  of  the  love  of  those  principles  as  existing  with 
men.  IV.  With  men  there  is  an  elevation  of  the  mind  into 
superior  light,  and  with  women  an  elevation  of  the  mind  into 

165 


184,  185 


CON JUG  I AL  LOVE. 


superior  heat :  and  that  the  woman  is  made  sensible  of  the  delights 
of  her  heat  in  the  mans  light.  V.  With  both  men  and  women, 
the  states  of  life  before  marriage  are  differentfrom  tohat  they  are 
afterwards.  VI.  With  married  partners  the  states  of  life  after 
marriage  are  changed  and  succeed  each  other  according  to  the 
conjunctions  of  their  minds  by  conjugial  love.  VII.  Marriage 
also  induces  other  forms  in  the  souls  and  minds  of 'married part- 
ners. VIII.  The  woman  is  actually  formed  into  a  wife  according 
to  the  description  in  the  book  of  creation.  IX.  This  formation 
is  effected  on  the  part  of  the  wife  by  secret  means  j  and  this  is 
meant  by  the  icomaii's  being  created  while  the  man  slept.  X. 
This  formation  on  the  part  of  the  wife  is  affected  by  the  con- 
junction of  Iter  own  will  with  the  internal  will  of  the  man.  XI. 
The  end  herein  is,  that  the  will  of  both  become  one,  and  that  thus 
both  may  become  one  ?«a)i  (homo).  XII.  This  formation  on  the 
part  of  the  wife  is  effected  by  an  appropriation  of  the  affections 
<f  the  husband.  XIII.  This  formation  on  the  part  of  the  wife  is 
effected  by  a  reception  of  the  propagations  of  the  soul  of  the  hus- 
band, with  the  delight  arising  from  her  desire  to  be  the  love  of  her 
husband' 's  wisdom.  XIV.  Thus  a  maiden  is  formed  into  a  wife, 
a?id  a  youth  into  a  husband.  XV.  In  the  marriage  of  one  man 
with  one  "wife,  between  whom  there  exists  love  truly  conjugial, 
the  wife  becomes  more  and  more  a  wife,  and  the  husband  more 
and  more  a  husband.  XVI.  Thus  also  their  forms  are  successively 
perfected  and  ennobled  from  within.  XVII.  Children  born  of 
pai'ents  who  are  principled  in  love  truly  conjugial,  derive  from 
them  the  conjugial  principle  of  good  and  truth  ;  whence  they  have 
an  inclination  and  faculty,  if  sons,  to  perceive  the  things  relating 
to  wisdom  ,  and  if  daughters,  to  love  t/wse  things  tvhich  wisdom 
teaches.  XVIII.  The  reason  of  this  is  because  the  soul  of  the 
offspring  is  from  the father  and  its  clothing  from  the  mother.  We 
proceed  to  the  explanation  of  each  article. 

1S5.  I.  The  state  of  a  man's  {homo)  life,  from  infancy 

EVEN   TO  THE   END  OF  HIS  LIFE,    AND  AFTERWARDS  TO  ETERNITY, 

is  continually  changing.  The  comiiion  states  of  a  man's  life 
are  called  infancy,  childhood,  youth,  manhood,  and  old  age. 
That  every  man,  whose  life  is  continued  in  the  world,  successively 
passes  from  one  state  into  another,  thus  from  the  first  to  the  last, 
is  well  known.  The  transitions  into  those  ages  only  become 
evident  by  the  intervening  spaces  of  time:  that  nevertheless  they 
are  progressive  from  one  moment  to  another,  thus  continual,  is 
obvious  to  reason  ;  for  the  case  is  similar  with  a  man  as  with  a 
tree,  which  grows  and  increases  every  instant  of  time,  even  the 
most  minute,  from  the  casting  of  the  seed  into  the  earth.  These 
moinentaneous  progressions  are  also  changes  of  state;  for  the 
subsequent  adds  something  to  the  antecedent,  which  perfects  tho 
state.  The  changes  which  take  place  in  a  man's  internals,  are 
1G6 


AND  ITS  CHASTE  DELIGHTS. 


185,  18G 


more  perfectly  continuous  than  those  which  take  place  in  his  ex- 
ternals  ;  because  a  man's  internals,  by  which  we  mean  the  things 
appertaining  to  his  mind  or  spirit,  are  elevated  into  a  superior 
degree  above  his  externals;  and  in  those  priciples  which  are  in 
a  superior  degree,  a  thousand  effects  take  place  in  the  same 
instant  in  which  one  effect  is  wrought  in  externals.  The  changes 
which  take  place  in  internals,  are  changes  of  the  state  of  the  will 
as  to  affections,  and  of  the  state  of  the  understanding  as  to 
thoughts.  The  successive  changes  of  state  of  the  latter  and  of 
the  former  are  specifically  meant  in  the  proposition.  The  changes 
of  these  two  lives  or  faculties  are  perpetual  with  every  man  from 
infancy  even  to  the  end  of  his  life,  and  afterwards  to  eternity  ; 
because  there  is  no  end  to  knowledge,  still  less  to  intelligence,  and 
least  of  all  to  wisdom;  for  there  is  infinity  and  eternity  in  the 
extent  of  these  principles,  by  virtue  of  the  Infinite  and  Eternal 
One,  from  whom  they  are  derived.  Hence  comes  the  philoso- 
phical tenet  of  the  ancients,  that  everything  is  divisible  in  infi- 
nitum /  to  which  may  be  added,  that  it  is  multiplicable  in  like 
manner.  The  angels  assert,  that  by  wisdom  from  the  Lord  they 
are  being  perfected  to  eternity;  which  also  means  to  infinity; 
because  eternity  is  the  infinity  of  time. 

18G.    II.  In  like  mannek  a  man's  {homo),  internal  form 

WHICH     IS     THAT     OF     HIS    SPIKIT,    IS     CONTINUALLY  CHANGING. 

The  reason  why  this  form  is  continually  changing  as  the  state  of 
the  man's  life  is  changed,  is,  because  there  is  nothing  that  exists 
but  in  a  form,  and  state  induces  that  form  ;  wherefore  it  is  the 
same  whether  we  say  that  the  state  of  a  man's  life  is  changed,  or 
that  its  form  is  changed.  All  a  man's  affections  and  thoughts 
are  in  forms,  and  thence  from  forms;  for  forms  are  their  subjects. 
If  affections  and  thoughts  were  not  in  subjects,  which  are  formed, 
they  might  exist  also  in  skulls  without  a  brain  ;  which  would  be 
ihe  same  thing  as  to  suppose  sight  without  an  eye,  hearing  with- 
out an  ear,  and  taste  without  a  tongue.  It  is  well  known  that 
there  are  subjects  of  these  senses,  and  that  these  subjects  are 
forms.  The  state  of  life,  and  thence  the  form,  with  a  man,  is 
continually  changing  ;  because  it  is  a  truth  which  the  wise  have 
taught  and  still  teach,  that  there  does  not  exist  a  sameness,  or 
absolute  identity  of  two  things,  still  less  of  several;  as  there 
are  not  two  human  faces  the  same,  and  still  less  several :  the  case 
is  similar  in  things  successive,  in  that  no  subsequent  state  of  life 
is  the  same  as  a  preceding  one  ;  wdience  it  follows,  that  there  is  a 
perpetual  change  of  the  state  of  life  with  every  man,  consequently 
also  a  perpetual  change  of  form,  especially  of  his  internals.  But 
as  these  considerations  do  not  teach  anything  respecting  mar- 
riages, but  only  prepare  the  way  for  knowledges  concerning  them, 
and  since  also  they  are  mere  philosophical  inquiries  of  the  under- 
standing, which,  with  some  persons,  are  difficult  i>t  appreheusiou, 
we  will  pass  them  without  further  discussion. 

107 


187,  188 


CONJUGIAL  LOVE 


187.   III.  These  changes  differ  in  the  case  of  men 

AND  OF  WOMEN  ;  SINCE  MEN  FKOM  CREATION  ARE  FORMS  OF 
KNOWLEDGE,  INTELLIGENCE,  AND  WISDOM  |  AND  WOMEN  ARE 
FORMS    OF  THE   LOVE    OF   THOSE    PRINCIPLES    AS    EXISTING  WITH 

men.  That  men  were  created  forms  of  the  understanding,  and 
that  women  were  created  forms  of  the  love  of  the  understanding 
of  men,  may  be  explained  above,  n.  90.  That  the  changes 
of  state,  which  succeed  both  with  men  and  women  from  infancy 
to  mature  age,  are  for  the  perfecting  of  forms,  the  intellectual 
form  with  men,  and  the  voluntary  with  women,  follows  as  acou- 
seqnence  :  hence  it  is  clear,  that  the  changes  with  men  differ 
from  those  with  women  ;  nevertheless  with  both,  the  external 
form  which  is  of  the  body  is  perfected  according  to  the  perfecting 
of  the  internal  form  which  is  of  the  mind ;  for  the  mind  acts 
upon  the  body,  and  not  vice  versa.  This  is  the  reason  why  in- 
fants in  heaven  become  men  of  stature  and  comeliness  according 
as  they  increase  in  intelligence;  it  is  otherwise  with  infants  on 
earth,  because  they  are  encompassed  with  a  material  body  like 
the  animals  ;  nevertheless  they  agree  in  this,  that  they  first  grow 
in  inclination  to  such  things  as  allure  their  bodily  senses,  and 
afterwards  by  little  and  little  to  such  things  as  affect  the  internal 
thinking  sense,  and  by  degrees  to  such  things  as  tincture  the 
will  with  affection  ;  and  when  they  arrive  at  an  age  which  is  mid- 
way between  mature  and  immature,  the  conjngial  inclination 
begins,  which  is  that  of  a  maideu  to  a  youth,  and  of  a  youth  to  a 
maiden  ;  and  as  maidens  in  the  heavens,  like  those  on  earth  from 
an  innate  prudence  conceal  their  inclination  to  marriage,  the 
youths  there  know  no  other  than  that  they  affect  the  maidens  with 
love  ;  and  this  also  appears  to  them  in  consequence  of  their  mas- 
culine eagerness;  which  they  also  derive  from  an  influx  of  love 
from  the  fair  sex;  concerning  which  influx  we  shall  speak  par- 
ticularly elsewhere.  From  these  considerations  the  truth  of  the 
proposition  is  evident,  that  the  changes  of  state  with  men  differ 
from  those  with  women ;  since  men  from  creation  are  forms  of 
knowledge,  intelligence  and  wisdom,  and  women  are  forms  of 
the  love  of  those  principles  as  existing  with  men. 

188.    IV.   With   men    tiieke  is    an  elevation  of  the 

MIND  INTO  SUPERIOR  LIGHT,  AND  WITH  WOMEN  AN  ELEVATION 
OF  THE  MIND  INTO  SUPERIOR  HEAT  ;  AND  THE  WOMAN  IS  MADE 
SENSIBLE  OF  THE  DELIGHTS  OF    HER    HEAT  IN   THE    MAN'S  LIGHT. 

By  the  light  into  which  men  are  elevated,  we  mean  intelligence 
and  wisdom  ;  because  spiritual  light,  which  proceeds  from  the 
eun  of  the  spiritual  world,  which  sun  in  its  essence  is  love, 
acts  in  equality  or  unity  with  those  two  principles;  and  by  the 
heat  into  which  women  are  elevated,  we  mean  conjugial  love; 
because  spiritual  heat,  which  proceeds  from  the  sun  of  that  world, 
in  its  essence  is  love,  and  with  women  it  is  love  conjoining  itself 
with  intelligence  and  wisdom  in  men;  which  love  in  its  complex 
168 


AND  ITS  CHASTE  DELIGHTS. 


188—190 


is  called  conjugial  love,  and  by  determination  becomes  that  love. 
It  is  called  elevation  into  superior  light  and  heat,  because  it  is 
elevation  into  the  light  and  heat  which  the  angels  of  the  superior 
heavens  enjoy :  it  is  also  an  actual  elevation,  as  from  a  thick  mist 
into  pure  air,  and  from  an  inferior  region  of  the  air  into  a  su- 
perior, and  from  thence  into  ether;  therefore  elevation  into  su- 
perioV  light  with  men  is  elevation  into  superior  intelligence,  and 
thence  into  wisdom  ;  in  which  also  there  are  ascending  degrees 
of  elevation ;  but  elevation  into  superior  heat  with  women  is  an 
elevation  into  chaster  and  purer  conjugial  love,  and  continually 
towards  the  conjugial  principle,  which  from  creation  lies  con- 
cealed in  their  inmost  principles.  These  elevations,  considered 
in  themselves,  are  openings  of  the  mind  ;  for  the  human  mind  is 
distinguished  into  regions,  as  the  world  is  distinguished  into 
regions  as  to  the  atmosphere  ;  the  lowest  of  which  is  the  watery, 
the  next  above  is  the  aerial,  and  still  higher  is  the  ethereal, 
above  which  there  is  also  the  highest:  into  similar  regions  the 
mind  of  man  is  elevated  as  it  is  opened,  with  men  by  wisdom, 
and  with  women  by  love  truly  conjugial. 

189.  We  have  said,  that  the  woman  is  made  sensible  of  the 
delights  of  her  heat  in  the  man's  light ;  by  which  we  mean  that 
the  woman  is  made  sensible  of  the  delights  of  her  love  in  the 
man's  wisdom,  because  wisdom  is  the  receptacle  ;  and  wherever 
love  finds  such  a  receptacle  corresponding  to  itself,  it  is  in  the 
enjoyment  of  its  delights:  but  we  do  not  mean,  that  heat  with 
its  light  is  delighted  out  of  forms,  but  within  thein  ;  and  spiritual 
heat  is  delighted  with  spiritual  light  in  their  forms  to  a  greater 
degree,  because  those  forms  by  virtue  of  wisdom  and  love  are 
vital,  and  thereby  susceptible.  This  may  be  illustrated  by  what 
are  called  the  sports  of  heat  with  light  in  the  vegetable  kingdom : 
out  of  the  vegetable  there  is  only  a  simple  conjunction  of  heat 
and  light,  but  within  it  there  is  a  kind  of  sport  of  the  one  with 
the  other;  because  there  they  are  in  forms  or  receptacles;  for 
they  pass  through  astonishing  meandering  ducts,  and  in  the 
inmost  principles  therein  they  tend  to  use  in  bearing  fruit,  and 
also  breathe  forth  their  satisfactions  far  and  wide  into  the  atmo- 
sphere, which  they  fill  with  fragrance.  The  delight  of  spiritual 
heat  with  spiritual  light  is  more  vividly  perceivable  in  human 
forms,  in  which  spiritual  heat  is  conjugial  love,  and  spiritual 
light  is  wisdom. 

190.  V.  AVlTH  BOTH  MEN  AND  WOMEN,  THE  STATES  OF 
LIFE    BEFORE    MARRIAGE  ARE    DIFFERENT    FROM  WHAT   THEY  ARE 

afterwards.  Before  marriage,  each  sex  passes  through  two 
states,  one  previous  and  the  other,  subsequent  to  the  inclination 
for  marriage.  The  changes  of  both  these  states,  and  the  con- 
sequent formations  of  minds,  proceed  in  successive  order  accord- 
ing to  their  continual  increase  ;  but  we  have  not  leisure  now  to 
describe  these  changes,  which  are  various  and  different  in  their 

109 


190—192 


CONJUGIAL  LOVE 


several  subjects.  The  inclination  to  marriage,  previous  to  mar- 
riage, are  only  imaginary  in  the  mind,  and  become  more  and 
more  sensible  in  the  body;  but  the  states  thereof  after  marriage 
are  states  of  conjunction  and  also  of  prolification,  which,  it  is 
evident,  differ  from  the  forgoing  states  as  effects  differ  from 
intentions. 

191.  VI.  With  married  partners  the  states  of"  life 

AFTER  MARRIAGE  ARE  CHANGED  AND  SUCCEED  EACH  OTHER 
ACCORDING  TO  THE  CONJUNCTIONS  OF  THEIR  MINDS  BY  CONJU- 
GIAL love.  The  reason  why  changes  of  the  state  and  the  suc- 
cessions thereof  after  marriage,  with  both  the  man  and  the  wife, 
are  according  to  conjugial  love  with  each,  and  thus  are  either 
conjunctive  or  disjunctive  of  their  minds,  is,  because  conjugial 
love  is  not  only  various  but  also  different  with  conjugial  pairs: 
various,  with  those  who  love  each  other  interiorly  ;  for  with  such 
it  has  its  intermissions,  notwithstanding  its  being  inwardly  in  its 
heat  regular  and  permanent;  but  it  is  different  with  those  who  love 
each  other  only  exteriorl}7 ;  for  with  such  its  intermissions  do  not 
proceed  from  similar  causes,  but  from  alternate  cold  and  heat. 
The  true  ground  of  these  differences  is,  that  with  the  latter  the 
body  is  the  principal  agent,  the  ardour  of  which  spreads  itself 
around,  and  forcibly  draws  into  communion  with  it  the  inferior 
principles  of  the  mind  ;  whereas,  with  the  former,  who  love  each 
other  interiorly,  the  mind  is  the  principal  agent,  and  brings 
the  body  into  communion  with  it.  It  appears  as  if  love 
ascended  from  the  body  into  the  soul ;  because  as  soon  as  the 
body  catches  the  allurement,  it  enters  through  the  eyes,  as 
through  doors,  into  the  mind,  and  thus  through  the  sight,  as 
through  an  outer  court,  into  the  thoughts,  and  instantly  into  the 
love  :  nevertheless  it  descends  from  the  mind,  and  acts  upon  the 
inferior  principles  according  to  their  orderly  arrangement ; 
therefore  the  lascivious  mind  acts  lasciviously,  and  the  chaste 
mind  chastely ;  and  the  latter  arranges  the  body,  whereas  the 
former  is  arranged  by  the  body. 

192.  VII.  Marriage  also  induces  other  forms  in  the 
souls  and  minds  of  married  partners.  That  marriage  has 
this  effect  cannot  be  observed  in  the  natural  world  ;  because  in 
this  world  souls  and  minds  are  encompassed  with  a  material 
body,  through  which  the  mind  rarely  shines  :  the  men  {homines) 
also  of  modern  times,  more  than  the  ancients,  are  taught  from 
their  infancy  to  assume  feigned  countenances,  whereby  they 
deeply  conceal  the  affections  of  their  minds  ;  and  this  is  the  rea- 
son why  the  forms  of  minds  are  not  known  and  distinguished 
according  to  their  different  quality,  as  existing  before  marriage 
and  after  it :  nevertheless  that  the  forms  of  souls  and  minds 
differ  after  marriage  from  what  they  were  before,  is  very  manifest 
from  their  appearance  in  the  spiritual  world ;  for  they  are  then 
spirits  and  angels,  who  are  minds  and  souls  in  a  humaD  form, 

170 


AND  ITS  CHASTE  DELIGHTS. 


192,  103 


stripped  of  their  outward  coverings,  which  had  heen  composed  of 
watery  and  earthy  elements,  and  of  aerial  vapors  thence  arising ; 
and  when  these  are  cast  of}',  the  forms  of  the  minds  are  plainly 
seen,  such  as  they  had  heen  inwardly  in  their  bodies  ;  and  then 
it  is  clearly  perceived,  that  there  is  a  difference  in  regard  to 
those  forms  with  those  who  live  in  marriage,  and  with  those 
who  do  not.  In  general,  married  partners  have  an  interior 
beauty  of  countenance,  the  man  deriving  from  the  wife  the 
ruddy  bloom  of  her  love,  and  the  wife  from  the  man  the  fair 
splendor  of  his  wisdom  ;  for  two  married  partners  in  the  spi- 
ritual world  are  united  as  to  their  souls ;  and  moreover  there 
appears  in  each  a  human  fulness.  This  is  the  case  in  heaven, 
because  there  are  no  marriages  (conjugia)  in  any  other  place ; 
beneath  heaven  there  are  only  nuptial  connections  (connubia), 
which  are  alternately  tied  and  loosed. 

193.  VIII.  The  woman  is  actually  formed  into  a  wife, 

ACCORDING    TO    THE    DESCRIPTION    IN    THE     BOOK    OF  CREATION. 

In  this  book  it  is  said,  that  the  woman  was  created  out  of  the 
man's  rib,  and  that  the  man  said,  when  she  was  brought  to  him, 
"This  is  bone  of  my  bones,  and  flesh  of  my  flesh  ;  and  she  shall 
be  called  Eve  (Ischa/i),  because  she  was  taken  out  of  man  (Isch) 
Gen.  chap.  ii.  21 — 23.    A  rib  of  the  breast,  in  the  Word,  signi- 
fies, in  the  spiritual  sense,  natural  truth.    This  is  signified  by  the 
ribs  which  the  bear  carried  between  his  teeth,  Dan.  vii.  5  ;  for 
bears  signify  those  who  read  the  Word  in  the  natural  sense,  and 
see  truths  therein  without  understanding:  the  man's  breast  sig- 
nifies that  essential  and  peculiar  principle,  which  is  distinguished 
from  the  breast  of  the  woman  :  that  this  is  wisdom,  may  be  seen 
above,  n.  187 ;  for  truth  supports  wisdom  as  the  ribs  do  the  breast. 
These  things  are  signified,  because  the  breast  is  that  part  of  a  man 
in  which  all  his  principles  are  as  in  their  centre.    From  these 
considerations,  it  is  evident,  that  the  woman  was  created  out  of  the 
man  by  a  transfer  of  his  peculiar  wisdom,  which  is  the  same  thing 
as  to  be  created  out  of  natural  truth  ;  and  that  the  love  thereof 
was  transferred  from  the  man  into  the  woman,  to  the  end  that 
conjugial  love  might  exist ;  and  that  this  was  done  in  order  that 
the  love  of  the  wife  and  not  self-love  might  be  in  the  man  :  for  the 
wife,  in  consequence  of  her  innate  disposition,  cannot  do  other- 
wise than  convert  self-love,  as  existing  with  the  man,  into  his 
love  to  herself;  and  I  have  been  informed,  that  this  is  effected 
by  virtue  of  the  wife's  love  itself,  neither  the  man  nor  the  wife 
being  conscious  of  it :  hences  no  man  can  possibly  love  his  wife 
with  true  conjugial  love,  who  from  a  principle  of  self-love  is  vain 
and  conceited  of  his  own  intelligence.     When  this  arcanum 
relating  to  the  creation  of  the  woman  from  the  man,  is  under- 
stood, it  may  then  be  seen,  that  the  woman  in  like  manner  is  as  it 
were  created  or  formed  from  the  man  in  marriage  ;  and  that  this 
is  effected  by  the  wife,  or  rather  through  her  by  the  Lord,  who 

171 


193,  194 


CONJUGIAL  LOVE 


imparts  inclinations  to  women  whereby  they  produce  such  an 
effect :  for  the  wife  receives  into  herself  the  image  of  a  man, 
and  thereby  appropriates  to  herself  his  affections,  as  may  be  seen 
above,  n.  183  ;  and  conjoins  the  man's  internal  will  with  her  own, 
of  which  we  shall  treat  presently  ;  and  also  claims  to  herself  the 
propagated  forms  (jpropagines)  of  his  soul,  of  which  also  we  shall 
speak  elsewhere.  From  these  considerations  it  is  evident,  that, 
according  to  the  description  in  the  book  of  Genesis,  interiorly 
understood,  a  woman  is  formed  into  a  wife  by  such  things  as  she 
takes  out  of  the  husband  and  his  breast,  and  implants  in  herself. 
•    194.   IX.  This  formation  is  effected  on  the  part  of 

THE  WIFE  BY  SECRET  MEANS  J  AND  THIS  IS  MEANT  BY  THE 
WOMAN'S  BEING   CREATED  WHILE  THE  MAN  SLEPT.      It  IS  Written 

in  the  book  of  Genesis,  that  Jehovah  God  caused  a  deep  sleep  to 
fall  upon  Adam,  so  that  he  slept ;  and  that  then  he  took  one  of 
his  ribs,  and  builded  it  into  a  woman :  chap.  ii.  21,  22.  That 
by  the  man's  sleep  and  sleeping  is  signified  his  entire  ignorance 
that  the  wife  is  formed  and  as  it  were  created  from  him,  appears 
from  what  was  shewn  in  the  preceding  chapter,  and  also  from  the 
innate  prudence  and  circumspection  of  wives,  not  to  divulge 
anything  concerning  their  love,  or  their  assumption  of  the  affec- 
tions of  the  man's  life,  and  thereby  of  the  transfer  of  his  wisdom 
into  themselves.  That  this  is  effected  on  the  part  of  the  wife 
without  the  husband's  knowledge,  and  while  he  is  as  it  were 
sleeping,  thus  by  secret  means,  is  evident  from  what  was  ex- 
plained above,  n.  166 — 168  ;  where  also  it  is  clearly  shewn,  that 
the  prudence  with  which  women  are  influenced  herein,  was 
implanted  in  them  from  creation,  and  consequently  from  their 
birth,  for  reasons  of  necessity,  so  that  conjugial  love,  friendship, 
and  confidence,  and  thereby  the  blessedness  of  dwelling  together 
and  a  happy  life,  may  be  secured :  wherefore  for  the  right 
accomplishing  of  this,  the  man  is  enjoined  to  leave  his  father  and 
mother  and  to  cleave  to  his  wife,  Gen.  ii.  24 ;  Matt.  xix.  4,  5. 
The  father  and  mother,  whom  the  man  is  to  leave,  in  a  spiritual 
sense  signify  \\\sproprium  of  will  zndproprium  of  understanding; 
and  the  proprium  of  a  man's  (homo)  will  is  to  love  himself,  and 
the  proprium  of  his  understanding  is  to  love  his  own  wisdom  ; 
and  to  cleave  to  his  wife  signifies  to  devote  himself  to  the  love  ot 
his  wife.  Those  two  propriums  are  deadly  evils  to  man,  if  they 
remain  with  him,  and  the  love  of  those  two  propriums  is  changed 
into  conjugial  love,  so  far  as  a  man  cleaves  to  his  wife,  that  is,  so 
far  as  he  receives  her  love ;  see  above,  n.  193,  and  elsewhere. 
To  sleep  signifies  to  be  in  ignorance  and  unconcern  ;  a  father 
and  a  mother  signify  the  two  propriums  of  a  man  (homo),  the 
oue  of  the  will  and  the  other  of  the  understanding ;  and  to 
cleave  to,  signifies  to  devote  one's  self  to  the  love  of  any  one,  as 
might  be  abundantly  confirmed  from  passages  in  other  parts  ot 
the  Word ;  but  this  would  be  foreign  to  our  present  subject. 
172 


AND  ITS  CHASTE  DELIGHTS. 


195—198 


195.  X.  Tins  formation  on  the  part  ok  the   wife  is 

EFFECTED    BY    THE    CONJUNCTION    OF    HER    OWN    WILL   WITH  THE 

tnternal  will  of  THE  man.  That  the  man  possesses  rational 
and  moral  wisdom,  and  that  the  wife  conjoins  herself  with  those 
things  which  relate  to  his  moral  wisdom,  may  be  seen  above,  n. 
1(}3 — 165.  The  things  which  relate  to  rational  wisdom  con- 
stitute the  man's  understanding,  and  those  which  relate  to  moral 
wisdom  constitute  his  will.  The  wife  conjoins  herself  with  those 
things  which  constitute  the  man's  will.  It  is  the  same,  whether 
we  say  that  the  wife  conjoins  herself,  or  that  she  conjoins  her 
will  to  the  man's  will ;  because  she  is  born  under  the  influence 
of  the  will,  and  consequently  in  all  her  actions  acts  from  the  will. 
The  reason  why  it  is  said  with  the  maris  internal  will,  is,  because 
the  man's  will  resides  in  his  understanding,  and  the  man's 
intellectual  principle  is  the  inmost  principle  of  the  woman, 
according  to  what  was  observed  above  concerning  the  formation 
of  the  woman  from  the  man,  n.  32,  and  in  other  places.  Th/j 
man  has  also  an  external  will ;  but  this  frequently  takes  its 
tincture  from  simulation  and  dissimulation.  This  will  the  wife 
notices ;  but  she  does  not  conjoin  herself  with  it,  except  pro- 
tendedly  or  in  the  way  of  sport. 

196.  XL  The  end  herein  is,  that  the  will  of  both 

MAY   BECOME   ONE,  AND  THAT  TnUS  BOTH  MAY  BECOME  ONE  MA  N 

{homo) :  for  whoever  conjoins  to  himself  the  will  of  another,  also 
conjoins  to  himself  his  understanding;  for  the  understandirg 
regarded  in  itself  is  merely  the  minister  and  servant  of  the  will. 
That  this  is  the  case,  appears  evidently  from  the  affection  of  lov3, 
which  moves  the  understanding  .to  think  as  it  directs.  Eveiy 
affection  of  love  belongs  to  the  will ;  for  what  a  man  loves  that 
he  also  wills.  From  these  considerations  it  follows,  that  whoever 
conjoins  to  himself  the  will  of  a  man  conjoins  to  himself  the 
whole  man  :  hence  it  is  implanted  as  a  principle  in  the  wife's  love 
to  unite  the  will  of  her  husband  to  her  own  will  ;  for  hereby 
the  wife  becomes  the  husband's,  and  the  husband  the  wife's  ; 
thus  both  become  one  man  (homo). 

197.  XII.  This  formation  [on  the  part  of  the  wife] 
is  effected  by  an  appropriation  of  the  affections  of  the 
husband.  This  article  agrees  with  the  two  preceding,  because 
affections  are  of  the  will ;  for  affections  which  are  merely  de- 
rivations of  the  love,  form  the  will,  and  make  and  compose  it ; 
but  these  affections  with  men  are  in  the  understanding,  whereas 
witli  women  they  are  in  the  will. 

198.  XIII.  Tins  Formation  [on  the  part  of  the  ttife] 
is  effected  by  a  reception  of  the  propagations  of  the 
soul  of  the    husband,  with    the  delight  arising  from 

HER     DESIRE    TO    BE    THE     LOVE    OF     HER    HUSBANd's  WISDOM. 

This  coincides  with  what  was  explained  above,  n.  172,  173, 
tl  erefore  any  further  explanation  is  needless.  Conjugial  delights 

173 


198—200 


CONJUGIAI.  LOVE 


with  wives  arise  solely  from  their  desire  to  be  one  with  their 
husbands,  as  good  is  one  with  truth  in  the  spiritual  marriage. 
That  conjngial  love  descends  from  this  spiritual  marriage,  has 
been  proved  above  in  the  chapter  which  treats  particularly  on 
that  subject;  hence  it  may  be  seen,  as  in  an  image,  that  the 
wife  conjoins  the  man  to  herself,  as  good  conjoins  truth  to  itself; 
and  that  the  man  reciprocally  conjoins  himself  to  the  wife, 
according  to  the  reception  of  her  love  in  himself,  as  truth  reci- 
procally conjoins  itself  to  good,  according  to  the  reception  of  good 
in  itself;  and  that  thus  the  love  of  the  wife  forms  itself  by  the 
wisdom  of  the  husband,  as  good  forms  itself  by  truth  ;  for 
truth  is  the  form  of  good.  From  these  considerations  it  is  also 
evident,  that  conjngial  delights  with  the  wife  originate  principally 
in  her  desiring  to  be  one  with  the  husband,  consequently  to  be 
the  love  of  her  husband's  wisdom  ;  for  in  such  case  she  is  made 
sensible  of  the  delights  of  her  own  heat  in  the  man's  light,  ac- 
cording to  what  was  explained  in  Article  IV,  n.  188. 

199.  XIV.  Thus  a  maiden  is  formed  into  a  wife, 
and  a  youth  into  A  husband.  This  flows  as  a  consequence, 
from  what  has  been  said  above  in  this  and  the  foregoing  chapter 
respecting  the  conjunction  of  married  partners  into  one  flesh. 
A  maiden  becomes  or  is  made  a  wife,  because  in  a  wife  there  arc 
principles  taken  out  of  the  husband,  and  therefore  supplemental, 
which  were  not  previously  in  her  as  a  maiden  :  a  youth  also  be- 
comes or  is  made  a  husband,  because  in  a  husband  there  are 
principles  taken  out  of  the  wife,  which  exalt  his  receptibility  of 
love  and  wisdom,  and  which  were  not  previously  in  him  as  a 
youth  :  this  is  the  case  with  those  who  are  principled  in  love 
truly  conjngial.  That  it  is  these  who  feel  themselves  a  united 
man  (homo),  and  as  it  were  one  flesh,  may  be  seen  in  the  pre- 
ceding chapter,  n.  178.  From  these  considerations  it  is  evident, 
that  with  females  the  maiden  principle  is  changed  into  that  of  a 
wife,  and  with  men  the  youthful  principle  is  changed  into  that  of 
a  husband.  That  this  is  the  case,  was  experimentally  confirmed 
to  me  in  the  spiritual  world,  as  follows :  Some  men  asserted, 
that  conjunction  with  a  female  before  marriage  is  like  con- 
junction with  a  wife  after  marriage. — On  hearing  this,  the  wives 
were  very  indignant,  and  said:  "There  is  no  likeness  at  all 
in  the  two  cases.  The  difference  between  them  is  like  that  be- 
tween what  is  fancied  and  what  is  real."  Hereupon  the  men 
rejoined,  "Are  you  not  females  as  before?"  To  this  the 
wives  replied  more  sharply,  "  We  are  not  females,  but  wives  ; 
vim  are  id  fancied  and  not  in  real  love ;  you  therefore  talk  fan- 
cifully." Then  the  men  said,  "If  you  are  .not  females  (J'emituti) 
>till  you  are  women  (mulieres) :"  and  they  replied,  "In  the  first, 
states  of  marriage  we  were  women  (mulieres);  but  now  we  are 
wives." 

200.  XV.   In    the  marriage  of  one  man  w.th  ons 
171 


AND  ITS  CHA8TK  DELIGHTS. 


200—202 


WIFE,  BETWEEN  WHOM  THERE  EXISTS  LOVE  TRULY  CONJUGIAL, 
THE  WIFE  BECOMES  MORE  AND  MORE  A  WIFE,  AND  THE  HUS- 
BAND more  and  more  a  husband.  That  love  truly  conjugial 
more  and  more  conjoins  two  into  one  man  (homo),  may  be  seen 
above  n.  178,  179  ;  and  as  a  wife  becomes  a  wife  from  and  accord- 
ing to  conjunction  with  the  husband,  and  in  like  manner  the 
husband  witli  the  wife  ;  and  as  love  truly  conjugial  endures  to 
eternity,  it  follows,  that  the  wife  becomes  more  and  more  a  wife, 
and  the  husband  more  and  more  a  husband.  The  true  reason  of 
this. is,  because  in  the  marriage  of  love  truly  conjugial,  each 
married  partner  becomes  continually  a  more  interior  man ;  for 
that  love  opens  the  interiors  of  their  minds  ;  and  as  these  are 
opened,  a  man  becomes  more  and  more  a  man  (ho?no) :  and  to 
become  more  a  man  (homo)  in  the  case  of  the  wife  is  to  become 
more  a  wife,  and  in  the  case  of  the  husband  to  become  more  a 
husband.  I  have  heard  from  the  angels,  that,  the  wife  becomes 
more  and  more  a  wife  as  the  husband  becomes  more  and  more  a 
husband,  but  not  vice  vevsa  ;  because  it  rarely,  if  ever,  happens, 
that  a  chaste  wife  is  wanting  in  love  to  her  husband,  but  that 
the  husband  is  wanting  in  a  return  of  love  to  his  wife  ;  and  that 
this  return  of  love  is  wanting  because  he  has  no  elevation  of 
wisdom,  which  alone  receives  the.  love  of  the  wife:  respecting 
this  wisdom  see  above  n.  130,163 — 165.  These  things  however 
they  said  in  regard  to  marriages  on  earth. 

201.  XVI.   Thus    also   their  forms   are  successively 

PERFECTED  AND    ENNOBLED    FROM    WITHIN.       The    HlOSt  perfect 

and  noble  human  form  results  from  the  conjunction  of  two  forms 
by  marriage  so  as  to  become  one  form ;  thus  from  two  fleshes 
becpming  one  flesh,  according  to  creation.  That  in  such  case 
the  man's  mind  is  elevated  into  superior  light,  and  the  wife's 
into  superior  heat,  and  that  then  they  germinate,  and  bear 
flowers  and  fruits,  like  trees  in  the  spring,  may  be  seen  above, 
n.  188,  189.  That  from  the  nobleness  of  this  form  are  produced 
noble  fruits,  which  in  the  heavens  are  spiritual,  and  on  earth 
natural,  will  be  seen  in  the  following  article. 

202.  XVII.  Children  born  of  parents  who  are  prin- 
cipled in  love  truly  conjugial,  derive  from  them  the 
conjugial  principle  of  good  and  truth,  whence  they 
have  an  inclination  and  faculty,  if  sons,  to  perceive 
the  things  relating  to  wisdom,  and  if  daughters,  to 
love  those  things  which  wisdom  teaches.  That  children 
derive  from  their  parents  inclination  to  such  things  as  had  been 
objects  of  the  love  and  life  of  the  parents,  is  a  truth  most  per- 
fectly agreeable  to  the  testimony  of  history  in  general,  and  of 
experience  in  particular ;  but  that  they  do  not  derive  or  inherit 
from  their  parents  the  affections  themselves,  and  thence  the  lives 
of  those  affections,  but  only  inclinations  and  faculties  thereto, 
has  been  shewn  me  by  the  wise  in  the  spiritual  world  ;  con- 

175 


202—204: 


CONJUGIAL  LOVE 


cerning  whom,  see  the  two  memorable  relations  above  adduced. 
That  children  to  the  latest  posterity,  from  innate  inclinations,  if 
they  are  not  modified,  are  led  into  affections,  thoughts,  speech, 
and  life,  similar  to  those  of  their  parents,  is  clearly  manifest 
from  the  Jews,  who  at  this  day  are  like  their  fathers  in  Egypt, 
in  the  wilderness,  in  the  land  of  Canaan,  and  in  the  Lord's 
time ;  and  this  likeness  is  not  confined  to  their  minds  only,  but 
extends  to  their  countenances  ;  for  who  does  not  know  a  Jew  by 
his  look?  The  case  is  the  same  with  the  descendants  of  others: 
from  which  considerationsit  may  infallibly  be  concluded,  that  chil- 
dren are  born  with  inclinations  to  such  things  as  their  parents 
were  inclined  to.  But  it  is  of  the  divine  providence,  lest  thought 
and  act  should  follow  inclination,  that  perverse  inclinations  may 
be  corrected  ;  and  also  that  a  faculty  has  been  implanted  for  this 
purpose,  by  virtue  whereof  parents  and  masters  have  the  power 
of  amending  the  morals  of  children,  and  children  may  afterwards, 
when  they  come  to  years  of  discretion,  amend  their  own  morals. 

203.  We  have  said  that  children  derive  from  their  parents  the 
conjugial  principle  of  good  and  truth,  because  this  is  implanted 
from  creation  in  the  soul  of  every  one;  for  it  is  that  which  flows 
into  every  man  from  the  Lord,  and  constitutes  his  human  life. 
But  this  conjugial  principle  passes  into  derivatives  from  the  soul 
even  to  the  ultimates  of  the  body.  In  its  passage  through  these 
ultimates  and  those  derivatives,  it  is  changed  by  the  man  himself 
in  various  ways,  and  sometimes  into  the  opposite,  which  is  called 
the  conjugial  or  connubial  principle  of  what  is  evil  and  false. 
When  this  is  the  case,  the  mind  is  closed  from  beneath,  and  is 
sometimes  twisted  as  a  spire  into  the  contrary  ;  but  with  some 
that  principle  is  not  closed,  but  remains  half-open  above,  and 
with  some  open.  The  latter  and  the  former  conjugial  principle 
is  the  source  of  those  inclinations  which  children  inherit  from 
theii  parents,  a  son  after  one  manner,  and  a  daughter  after 
another.  The  reason  why  such  inclinations  are  derived  from  the 
conjugial  principle,  is,  because,  as  was  proved  above,  n.  65,  con- 
jugial love  is  the  foundation  of  all  loves. 

20L  The  reason  why  children  born  of  parents  who  are 
principled  in  love  truly  conjugial,  derive  inclinations  and  facul- 
ties, if  a  son,  to  perceive  the  things  relating  to  wisdom,  and  if  a 
daughter,  to  love  the  things  which  wisdom  teaches,  is,  because 
the  conjugial  principle  of  good  and  truth  is  implanted  from  crea- 
tion in  every  soul,  and  also  in  the  principles  derived  from  the 
soul ;  for  it  was  shewn  above,  that  this  conjugial  principle  fills 
the  universe  from  first  principles  to  last,  and  from  a  man  even  to 
a  worm  ;  and  also  that  the  faculty  to  open  the  inferior  principles 
of  the  mind  even  to  conjunction  with  its  superior  principles, 
which  are  in  the  light  and  heat  of  heaven,  is  also  implanted  in 
every  man  from  creation :  hence  it  is  evident,  that  a  superior 
suitableness  and  facility  to  conjoin  good  to  truth,  and  truth  to 
170 


AND  ITS  CHASTE  DELIGHTS. 


204—207 


good,  and  thus  to  grow  wise,  is  inherited  by  those  who  are  born 
from  such  a  marriage;  consequently  they  have  a  superior  suit- 
ableness and  facility  also  to  embrace  the  things  relating  to  the 
church  and  heaven  ;  for  that  conjugial  love  is  conjoined  with 
these  things,  has  been  frequently  shewn  above.  From  these 
considerations,  reason  may  clearly  discover  the  end  for  which  the 
Lord  the  Creator  has  provided,  and  still  provides,  marriages  of 
love  truly  conjugial. 

205.  I  have  been  informed  by  the  angels,  that  those  who 
lived  in  the  most  ancient  times,  live  at  this  day  in  the  heavens, 
in  separate  houses,  families,  and  nations,  as  they  had  lived  on 
earth,  and  that  scarce  any  one  of  a  house  is  wanting ;  and  this 
because  tliey  were  principled  in  love  truly  conjugial  ;  and  that 
hence  their  children  inherited  inclinations  to  the  conjugial  prin- 
ciple of  good  and  truth,  and  were  easily  initiated  into  it  more 
and  more  interiorly  b}r  education  received  from  their  parents,  and 
afterwards  as  from  themselves,  when  they  become  capable  of 
judging  for  themselves,  were  introduced  into  it  by  the  Lord. 

206.  XVIII.  The  reason  of  this  is  because  the  soul 

OF    THE     OFFSPRING    IS     FROM    THE    FATHER    AND    ITS  CLOTHING 

from  the  mother.  ~No  wise  man  entertains  a  doubt  that  the 
soul  is  from  the  father ;  it  is  also  manifestly  conspicuous  from 
minds,  and  likewise  from  faces  which  are  the  types  of  minds,  in 
descendants  from  fathers  of  families  in  a  regular  series  ;  for  the 
father  returns  as  in  an  image,  if  not  in  his  sons,  yet  in  his  grand- 
sons and  great  grandsons  ;  and  this  because  the  soul  constitutes 
a  man's  (hojno)  inmost  principle,  which  may  be  covered  and  con- 
cealed by  the  offspring  nearest  in  descent,  but  nevertheless  it  comes 
forth  and  manifests  itself  in  the  more  remote  issue.  That  the 
sonl  is  from  the  father,  and  its  clothing  from  the  mother,  may  be 
illustrated  by  analogies  in  the  vegetable  kingdom.  In  this  king- 
dom the  earth  or  ground  is  the  common  mother,  which  in  itself, 
as  in  a  womb,  receives  and  clothes  seeds  ;  yea,  as  it  were  con- 
ceives, bears,  brings  forth,  and  educates  them,  as  a  mother  her 

offspring  from  the  father. 

******** 

207.  To  the  above  I  will  add  two  memorable  relations. 
F irst.  After  some  time  I  was  looking  towards  the  city  Athens, 
of  which  mention  was  made  in  a  former  memorable  relation,  and 
I  heard  thence  an  unusual  clamor.  There  was  in  it  something 
of  laughter,  and  in  the  laughter  something  of  indignation,  and 
in  the  indignation  something  of  sadness:  still  however  the 
clamor  was  not  thereby  dissonant,  but  consonant :  because  ono 
tone  was  not  together  with  the  other,  but  one  was  within  another. 
In  the  spiritual  world  a  variety  and  commixture  of  affections  is 
distinctly  perceived  in  sound.  I  inquired  from  afar  what  was 
the  matter.  They  said,  "  A  messenger  is  arrived  from  the  place 
where  the  new  comers  from  the  Christian  world  first  appear, 

12  177 


207 


CONJUGIAIi  LOVE 


bringing  information  of  what  he  has  heard  there  from  three 
persons,  that  in  the  world  whence  they  came  they  had  believed 
with  the  generality,  that  the  blessed  and  happy  after  death  enjoy 
absolute  rest  from  labor;  and  since  administrations,  offices,  and 
employments,  are  labor,  they  enjoy  rest  from   these:  and 
as  those  three  persons  are  now  conducted  hither  by  our  emis- 
sary, and  are  at  the  gate  waiting  for  admission,  a  clamor  was 
made,  and  it  was  deliberately  resolved  thejr  should  not  be 
introduced  into  the  Palladium  on  Parnassus,  as  the  former  were, 
but  into  the  great  auditoiy,  to  communicate  the  news  they 
brought  from  the  Christian  world  :  accordingly  some  deputies 
have  been  sent  to  introduce  them  in  form."    Being  at  that  time 
jnyself  in  the  spirit,  and  distances  with  spirits  being  according  to 
the  states  of  their  affections,  and  having  at  that  time  a  desire  to 
-see  and  hear  them,  I  seemed  to  myself  to  be  present  there,  and 
saw  them  introduced,  and  heard  what  they  said.    The  seniors  or 
wiser  part  of  the  audience  sat  at  the  sides  of  the  auditory,  and 
the  rest  in  the  midst ;  and  before  these  was  an  elevated  piece  of 
.ground.    Hither  the  three  strangers,  with  the  messenger,  were 
formally  conducted  by  attendants,  through  the  middle  of  the 
auditory.    When  silence  was  obtained,  they  were  addressed  by  a 
kind  of  president  of  the  assembly,  and  asked,  "What  news 
,1'rom  Tin-:  earth  ?"    They  replied,  "  There  is  a  variety  of  news: 
but  pray  tell  us  what  information  you  want."    The  president 
answered,  "What  news  is  there  from  the  earth  concern- 
ing our  world  and  heaven?"    They  replied,  "When  we  first 
came  into  this  world,  we  were  informed,  that  here  and  in  heaven 
there  are  administrations,  offices,  employments,  trades,  studies, 
relating  to  all  sciences  and  professions,  together  with  wonderful 
mechanical  arts;  and  yet  we  believed  that  after  our  removal  or 
translation  from  the  natural  world  into  the  spiritual,  we  should 
enter  upon  an  eternal  rest  from  labor  ;  and  what  are  employ- 
ments but  labor?"    To  this  the  president  replied,  "By  eternal 
rest  from  labor  did  you  understand  eternal  inactivity,  in  which 
you  should  be  continually  sitting  and  laying  down,  with  your 
Uosoms  and  mouths  open,  attracting  and  inhaling  delights  and 
joys  ?"   "  We  conceived  something  of  this  sort,"  said  the  three 
strangers  smiling  courteously.    Then  they  were  asked,  "  What 
connection  have  joys  and  delights  and  the  happiness  thence  re- 
sulting, with  a  state  of  inactivity  ?"    By  inactivity  the  mind  is 
enfeebled  and  contracted,  instead  of  being  strengthened  and  ex- 
panded.; or  in  other  words,  the  man  is  reduced  to  a  state  of  death, 
instead  of  being  quickened  into  life.  Suppose  a  person  to  sit  still 
in  the  most  complete  inactivity,  with  his  bands  hanging  down, 
his  evos  fixed  on  the  "round,  and  withdrawn  from  all  other  ob- 
jects,  and  suppose  him  at  the  same  time  to  be  encompassed  by 
an  atmosphere  of  gladness,  would  not  a  lethargy  seize  both  his 
head  and  body,  and  the  vital  expansion  of  his  countenance 


AND  ITS  OffASTS  PELtO'lTS.  207 

would  Imj  contracted,  and  at  length  with  relaxed  fibres  lie  would 
nod  and  totter,  till  he  fell  to  the  earth?    What  is  li  that  keeps 
the  whole  bodily  system  in  its  due  expansion  and  tension,  but 
the  tension  of  the  mind  ?  and  whence  comes  the  tension  of  the 
mind  but  from  administrations  and  employments,  while  the 
discharge  of  them  is  attended  with  delight?  I  will  therefore  tell 
you  some  news  from  heaven  :  in  that  world  there  are  administra- 
tions, offices,  judicial  proceedings  both  in  greater  and  lesser  cases, 
also  mechanical  arts  and  employments."    The  strangers  on  hear- 
ing of  judicial  proceedings  in  heaven,  said.  "To  what  purpose 
are  such  proceedings?  are  not  all  in  heaven  inspired  and  led  by 
God,  and  in  consequence  thereof  taught  what  is  just  and  right? 
what  need  then  is  there  of  judges  ?"    The  president  replied,  "  In 
this  world  we  are  instructed  and  learn  what  is  good  and  true,  also 
what  is  just  and  equitable,  as  in  the  natural  world;  and  these 
things  we  learn,  not  immediately  from  God,  but  mediately 
through  others;  and  every  angel,  like  every  man,  thinks  what  is 
true,  and  does  what  is  good,  as  from  himself;  and  this,  according 
to  the  state  of  the  angel,  is  mixed  and  not  pure :  and  moreover, 
there  are  among  the  angels  some  of  a  simple  and  some  of  a  wise 
character;  and  it  is  the  part  of  the  wise  to  judge,  when  the  sim- 
ple, from  their  simplicity  and  ignorance,  are  doubtful  about  what 
is  just,  or  through  mistake  wander  from  it.    But  as  you  are  as 
yet  strangers  in  this  world,  if  it  be  agreeable  to  you  to  accompany 
me  into  our  city,  we  will  shew  you  all  that  is  contained  therein." 
Then  they  quitted  the  auditory,  and  some  of  the  elders  also  ac- 
companied them.    They  were  introduced  into  a  large  library, 
which  was  divided  into  classes  arranged  according  to  the  sciences. 
The  three  strangers,  on  seeing  so  many  books,  were  astonished, 
and  said,  "  There  are  books  also  in  this  world  !  whence  do  you 
procure  parchment  and  paper,  pens  and  ink?"    The  elders  re- 
plied, "We  perceive  that  in  the  former  world  you  believed  that 
this  world  is  empty  and  void,  because  it  is  spiritual ;  and  you  be- 
lieved so  because  you  had  conceived  an  idea  of  what  is  spiritual 
abstracted  from  what  is  material ;  and  that  which  is  so  abstracted 
appeared  to  yon  as  nothingness,  thus  as  empty  and  void  ;  when 
nevertheless  in  this  world  there  is  a  fulness  of  all  things.  Here 
all  things  are  substantial  and  not  material :  and  material  things 
derive  their  origin  from  things  substantial.    We  who  live  here 
are  spiritual  men,  because  we  are  substantial  and  not  material  ; 
hence  in  this  world  we  have  all  things  that  are  in  the  natural 
world,  in  their  perfection,  even  books  and  writings,  and  many 
other  things  which  are  not  in  the  natural  world."    The  three 
strangers,  when  they  heard  talk  of  things  substantial,  conceived 
that  it  must  be  so,  as  well  because  they  saw  written  books,  as 
because  they  heard  it  asserted  that  material  things  originate  in 
substantial.    For  their  further  confirmation  in  these  particulars, 
thev  were  conducted  to  the  houses  of  the  scribes,  who  were  copy 

17* 


2C7,  208 


COKJTTGIAL  LOVE 


iog  the  writings  of  the  wise  ones  of  the  city  ;  and  they  inspected 
the  writings,  and  wondered  to  see  them  so  beautiful  and  elegant. 
After  this  they  were  conducted  to  the  museums,  schools,  and 
colleges,  and  to  the  places  where  they  had  their  literary  sports. 
Some  of  these  were  called  the  sports  of  the  Heliconides,  some  of 
the  Parnassides,  some  of  the  Athsenides,  and  some  the  sports  of 
the  maidens  of  the  fountain.  They  were  told  that  the  latter  were 
so  called,  because  maidens  signify  affections  of  the  sciences,  and 
every  one  has  intelligence  according  to  his  affection  for  the 
sciences  :  the  sports  so  called  were  spiritual  exercises  and  trials  of 
skill.  Afterwards  they  were  led  about  the  city  to  see  the  rulers, 
administrators,  and  their  officers,  by  whom  they  were  conducted 
to  see  several  wonderful  works  executed  in  a  spiritual  manner  by 
the  artificers.  When  they  had  taken  a  view  of  all  these  things, 
the  president  again  conversed  with  them  about  the  eternal  rest 
from  labor,  into  which  the  blessed  and  happy  enter  after  death, 
and  said,  "  Eternal  rest  is  not  inactivity ;  for  inactivity  occasions 
a  thorough  languor,  dulness,  stupor,  and  drowsiness  of  the  mind 
and  thence  of  the  body  ;  and  these  things  are  death  and  not  life, 
still  less  eternal  life  which  the  angels  of  heaven  enjoy;  therefore 
eternal  rest  is  that  which  dispels  such  mischiefs,  and  causes  a 
man  to  live;  and  it  is  this  which  elevates  the  mind;  consequently 
it  is  by  some  employment  and  work  that  the  mind  is  excited, 
vivified,  and  delighted;  which  is  affected  according  to  the  use, 
from  which,  in  which,  and  to  which  the  mind  is  actuated.  Hence 
the  universal  heaven  is  regarded  by  the  Lord  as  containing  uses  ; 
and  every  angel  is  an  angel  according  to  use  ;  the  delight  of  use 
•.•arries  hiin  along,  as  a  prosperous  gale  a  ship,  and  causes  him  to 
be  in  eternal  peace,  and  the  rest  of  peace.  This  is  the  meaning 
of  eternal  rest  from  labor.  That  an  angel  is  alive  according  as 
his  mind  is  directed  to  use,  is  evident  from  the  consideration, 
that  every  one  has  conjugial  love  with  its  energy,  ability  and  de- 
lights, according  as  he  devotes  himself  to  the  genuine  use  in 
which  he  is."'  When  the  three  strangers  were  convinced  that 
eternal  rest  is  not  inactivity,  but  the  delight  of  some  useful  em- 
ployment, there  came  some  maidens  with  pieces  of  embroidery 
and  net-work,  wrought  with  their  own  hands,  which  they  pre- 
sented to  tkem.  When  the  novitiate  spirits  were  gone,  the 
maidens  sarg  an  ode,  wherein  they  expressed  with  angelic  melody 
the  affection  of  useful  works  with  the  pleasures  attending  it. 

l^OS.  TllH    SECOND    MKMORA15LE    RELATION.       While    I  Wa9 

meditating  on  the  arcana  of  conjugial  love  stored  up  with  wives, 
there  again  appeared  the  golokn  suowek  described  above ;  and 
I  recollected  that  it  fell  over  a  hall  in  the  east  where  there  lived 
three  conjugial  loves,  that  is,  three  married  pairs, who  loved  each 
other  tenderly.  On  seeing  it,  and  as  if  invited  by  the  sweetness 
of  meditating  on  that  love,  I  hastened  towards  it,  and  as  1 
.Approached,  the  slower  from  golden  became  purple,  afterwards 
180 


AND  ITS  CHASTE  DELIGHTS. 


208 


scarlet,  and  when  I  came  near,  it  was  sparkling  like  dew. 
I  knocked  at  the  door,  and  when  it  was  opened,  I  said  to  the 
attendant,  "Tell  the  husbands  that  the  person  who  before  came 
with  an  angel,  is  come  again,  and  begs  the  favor  of  being  ad- 
mitted into  their  company."  Presently  the  attendant  returned 
with  a  message  of  assent  from  the  husbands,  and  I  entered.  The 
three  husbands  with  their  wives  were  together  in  an  open  gallery, 
and  as  I  paid  my  respects  to  them,  they  returned  the  compliment. 
I  then  asked  the  wives,  Whether  the  white  dove  in  the  window 
afterwards  appeared  ?"  They  said,  "  Yes ;  and  to-day  also ;  and  it 
likewise  expanded  its  wings  ;  from  which  we  concluded  that  you 
were  near  at  hand,  and  were  desirous  of  information  respecting 
one  other  arcanum  concerning  conjugial  love."  I  inquired, 
"  Why  do  you  say  one  arcanum  ;  when  I  came  here  to  learn 
several?"  They  replied,  "They  are  arcana,  and  some  of  them 
transcend  your  wisdom  to  such  a  degree,  that  the  understanding 
of  your  thought  cannot  comprehend  them.  You  glory  over  us 
on  account  of  your  wisdom  ;  but  we  do  not  glory  over  you  on 
account  of  ours  ;  and  yet  ours  is  eminently  distinguished  above 
yours,  because  it  enters  your  inclinations  and  affections,  and  sees, 
perceives,  and  is  sensible  of  them.  You  know  nothing  at  all  of 
the  inclinations  and  affections  of  your  own  love ;  and  yet  these 
are  the  principles  from  and  according  to  which  your  understand- 
ing thinks,  consequently  from  and  according  to  which  you  are 
wise ;  and  yet  wives  are  so  well  acquainted  with  those  principles 
in  their  husbands,  that  they  see  them  in  their  faces,  and  hear 
them  from  the  tone  of  their  voices  in  conversation,  yea,  they  feel 
them  on  their  breasts,  arms,  and  cheeks :  but  we,  from  the  zeal 
of  our  love  for  your  happiness,  and  at  the  same  time  for  our  own, 
pretend  not  to  know  them ;  and  yet  we  govern  them  so  pru- 
dentby,  that  wherever  the  fancy,  good  pleasure,  and  will  of  our 
husbands  lead,  we  follow  by  permitting  and  suffering  it;  only 
bending  its  direction  when  it  is  possible,  but  in  no  case  forcing 
it."  I  asked,  "  Whence  have  you  this  wisdom?"  They  replied, 
"  It  is  implanted  in  us  from  creation  and  consequently  from 
birth.  Our  husbands  compare  it  to  instinct ;  but  we  say  that  it 
is  of  the  divine  providence,  in  order  that  the  men  may  be  ren- 
dered happy  by  their  wives.  We  have  heard  from  our  husbands, 
that  the  Lord  wills  that  the  husband  {homo  masculus)  should  act 
freely  according  to  reason;  and  that  on  this  account  the  Lord 
himself  from  within  governs  his  freedom,  so  far  as  respects  the 
inclinations  and  affections,  and  governs  it  from  without  by  means 
of  his  wife  ;  and  that  thus  he  forms  a  man  with  his  wife  into  an 
angel  of  heaven  ;  and  moreover  love  changes  its  essence,  and  does 
not  become  conjugial  love,  if  it  be  compelled.  But  we  will  be 
more  explicit  on  this  subject:  we  are  moved  thereto,  that  is.  to 
prudence  in  governing  the  inclinations  and  affections  of  our  hus- 
bands, so  that  they  may  seem  to  themselves  to  act  freely  accord- 

181 


208,  209 


CONJUGIAL  LOVE 


ing  to  their  reason,  from  this  motive,  because  we  a  .  »'^»t  : 
with  their  love  ;  and  we  love  nothing  more  than  that  tt  ,/  shomd 
be  delighted  with  our  delights,  which,  in  case  of  their  being 
lightly  esteemed  hy  our  husbands,  become  insipid  also  to  us. 
Having  said  this,  one  of  the  wives  entered  her  chamber,  and  on 
her  return  said,  "  My  dove  still  flutters  its  wings,  which  is  a 
sign  that  we  may  make  further  disclosures."  They  then  said, 
"  We  have  observed  various  changes  of  the  inclinations  and  affec- 
tions of  the  men  ;  as  that  they  grow  cold  towards  their  wives, 
w  hile  the  husbands  entertain  vain  thoughts  against  the  Lord  and 
the  church  ;  that  they  grow  cold  while  they  are  conceited  of  their 
own  intelligence  ;  that  they  grow  cold  while  they  regard  with 
desire  the  wives  of  others  ;  that  they  grow  cold  while  their  love 
is  adverted  to  by  their  wives;  not  to  mention  other  occasions; 
and  that  there  are  various  degrees  of  their  coldness  :  this  we 
discover  from  a  withdrawal  of  the  sense  from  their  eyes,  ears,  and 
bodies,  on  the  presence  of  our  senses.  From  these  few  observa- 
vations  you  may  see,  that  we  know  better  than  the  men  whether 
it  be  well  or  ill  with  them  ;  if  they  are  cold  towards  their  wives, 
it  is  ill  with  them,  but  if  they  are  warm  towards  them,  it  is  well ; 
therefore  wives  are  continually  devising  means  whereby  the  men 
may  become  warm  and  not  cold  towards  them ;  and  these  means 
they  devise  with  a  sagacity  inscrutable  to  the  men."  As  they 
said  this,  the  dove  was  heard  to  make  a  sort  of  moaning ;  and 
immediately  the  wives  said,  "  This  is  a  token  to  us  that  we  have 
a  wish  to  communicate  greater  arcana,  but  that  it  is  not  allow- 
able :  probably  you  will  reveal  to  the  men  whatyou  have  heard." 
I  replied,  "I  intend  to  do  so:  what  harm  can  come  from  it?" 
Hereupon  the  wives  talked  together  on  the  subject,  and  then 
said,  "  Reveal  it,  if  you  like.  We  are  well  aware  of  the  power  of 
persuasion  which  wives  possess.  They  will  say  to  their  husbands, 
•  The  man  is  not  in  earnest;  he  tells  idle  tales:  he  is  but  joking 
from  appearances,  and  from  strange  fancies  usual  with  men.  Do 
not  believe  him,  but  believe  us  :  we  know  that  you  are  loves,  and 
we  obediences.'  Therefore  you  may  reveal  it  if  you  like  ;  but 
still  the  husbands  will  place  no  dependence  on  what  comes  from 
your  lips,  but  on  that  which  comes  from  the  lips  of  their  wivea 
winch  thev  kiss." 


TJNIVERSALS    RESPECTING  MARRIAGES. 

209.  There  are  so  many  things  relating  to  marriages  that, 
if  particularly  treated  of,  they  would  swell  this  little  work  into 
a  large  volume :  for  we  might  treat  particularly  of  the  similitude 
^182  ' 


AND  ITS  CHASTE  DELIGHTS. 


20& 


and  dissimilitude  subsisting  among  married  partners;  of  the 
elevation  of  natural  conjugial  love  into  spiritual,  and  of  their 
conjunction;  of  the  increase  of  the  one  and  the  decrease  <>f 
the  other;  of  the  varieties  and  diversities  of  each ;  of  the  intelli- 
gence of  wives;  of  the  universal  conjugial  sphere  proceeding 
from  heaven,  and  of  its  opposite  from  hell,  and  of  their  influx 
and  reception;  with  many  other  particulars,  which,  if  individ- 
ually enlarged  upon,  would  render  this  work  so  bulky  as  to  tire 
the  reader.    For  this  reason,  and  to  avoid  useless  prolixity,  we 
will  condense  these  particulars  into  UNivEKSA.r.s  RESPECTING 
MAGKiAGics.    But  these,  like  the  foregoing  subjects,  must  be 
considered  distinctly  as  arranged  under  the  following  articles  : 
[.  The  sense  proper  to  conjugial  love  is  the  sense  of  touch.  II. 
With  those  who  are  in  love  truly  conjugial,  the  faculty  of  grow- 
ing wise  gradually  increases  y  but  with  those  who  are  not  it  de- 
creases.   III.  With  those  who  are  in  love  truly  conjugial,  the 
happiness  of  dwelling  together  increases;  but  with  those  who 
are  not  it  decreases.    IV.  With  those  who  are  in  love  truly  con- 
jugial, conjunction  of  minds  increases,  and  therewith friendship y 
Out  with  those  who  are  not  they  both  decrease.    V.  Those,  who 
are  in  love  truly  conjugial,  continually  desire  to  be  one  man 
(homo) ;  but  those  ivho  are  not  desire  to  be  two.    VI.  Those 
who  are  in  love  truly  conjugial,  in  marriage  have  respect  to  what 
is  eternal',  but  with  those  who  are  not  the  case  is  reversed. 
VII.  Conjugial  love  resides  with  chaste  wives  y  but  still  their  love 
depends  on  the  husbands.    VIII.  Wives  love  the  bonds  of  mar- 
riage if  the  men  do.    IX.  The  intelligence  of  women  is  in  itself 
modest,  elegant, pacific,  yielding, soft,  tender  y  but  the  intelligence 
of  men  is  in  itself  grave,  harsh,  hard,  daring,  fond  of  licentious  • 
ness.    X.  Wives  are  in  no  excitation  as  men  are  y  but  they  havn 
a  state  of  preparation  for  reception.    XI.  Men  have  abundani 
store  according  to  the  love  of  propagating  the  truths  of  their 
wisdom,  and  to  the  love  of  doing  uses.    XII.  Determination  is  in 
the  good  pleasure  of  the  husband.    XIII.  The  conjugial  sphere 
flows  from  the  Lord  through  heaven  into  everything  in  the  uni- 
verse, even  to  its  ultimates.    XIV.  This  sphere  is  received  by  the 
female  sex,  and  through  that  is  transferred  into  the  male  sex  y 
and  not  vice  versa.    XV.  Where  there  is  love  truly  conjugial, 
this  sphere  is  received  by  the  wife,  and  only  through  her  by  the 
husband.    XVI.  Where  there  is  love  not  conjugial,  this  sphere  is 
received  indeed  by  the  wife,  but  not  by  the  husband  through  her. 
XVII.  Love  truly  conjugial  may  exist  with  one  of  the  married 
partners,  and  not  at  the  same  time  with  the  other.  XVIII. 
There  are  various  similitudes  and  dissimilitudes,  both  internal 
and  external,  with  married  partners.  XIX.  Various  sim  ilit  udes 
can  be  conjoined,  but  not  with  dissimilitudes.    XX.  The  Lord 
provides  similitudes  for  those  who  desire  love  truly  conjugial ; 
and  if  not  on  earth,  he  yet  provides  them  in  heaven.    XXI.  A 

L83 


209—211 


CONJUGIAL  LOVE 


man  (homoj  according  to  the  deficiency  and  loss  of  conjugial  love 
approaches  to  the  nature  of  a  beast.  We  proceed  to  the  expla- 
nation of  each  article. 

210.  I.  The  sense  proper  to  conjugial  love  is  this 
sense  of  touch.  Every  love  has  its  own  proper  sense.  The 
love  of  seeing,  grounded  in  the  love  of  understanding,  has  the 
sense  of  seeing;  and  the  gratifications  proper  to  it  are  the  various 
Kinds  of  symmetry  and  beauty.  The  love  of  hearing  grounded 
in  the  love  of  hearkening  to  and  obeying,  has  the  sense  of  hear- 
ing; and  the  gratifications  proper  to  it  are  the  various  kinds  of 
harmonj'.  The  love  of  knowing  these  things  which  float  about 
in  the  air,  grounded  in  the  love  of  perceiving,  is  the  sense  of 
smelling ;  and  the  gratifications  proper  to  it  are  the  various  kinds 
of  fragrance.  The  love  of  self-nourishment,  grounded  in  the 
love  of  imbibing  goods,  is  the  sense  of  tasting  ;  and  the  delights 
proper  to  it  are  the  various  kinds  of  delicate  foods.  The  love  of 
knowing  objects,  grounded  in  the  love  of  circumspection  and 
self-preservation,  is  the  sense  of  touching,  and  the  gratifications 
proper  to  it  are  the  various  kinds  of  titillation.  The  reason  why 
the  love  of  conjunction  with  a  partner,  grounded  in  the  love  of 
uniting  good  and  truth,  has  the  sense  of  touch  proper  to  it,  is, 
because  this  sense  is  common  to  all  the  senses,  and  hence  borrows 
from  them  somewhat  of  support  and  nourishment.  That  this 
love  brings  all  the  above-mentioned  senses  into  communion  with 
it,  and  appropriates  their  gratification,  is  well  known.  That  the 
sense  of  touch  is  devoted  to  conjugial  love,  and  is  proper  to  it,  is 
evident  from  all  its  sports,  and  from  the  exaltation  of  its  subtle- 
ties to  the  highest  degree  of  what  is  exquisite.  But  the  further 
consideration  of  this  subject  we  leave  to  lovers. 

211.  II.  AVlTH  THOSE  WHO  ARE  IN  LOVE  TRULY  CONJU- 
GIAL,   THE   FACULTY    OF    GROWING    WISE    INCREASES  ;    BUT  WITH 

those  who  are  not  it  decreases.  The  faculty  of  growing 
wise  increases  with  those  who  are  in  love  truly  conjugial,  be- 
cause this  love  appertains  to  married  partners  on  account  of  wis- 
dom, and  according  to  it,  as  has  been  fully  proved  in  the  pre- 
ceding sections;  also,  because  the  sense  of  that  love  is  the  touch, 
which  is  common  to  all  the  senses,  and  also  is  full  of  delights  ;  in 
consequence  of  which  it  opei\s  the  interiors  of  the  mind,  as  it 
opens  the  interiors  of  the  senses,  and  therewith  the  orgauical 
principles  of  the  whole  body.  Hence  it  follows,  that  those  who 
are  principled  in  that  love,  prefer  nothing  to  growing  wise ;  for 
a  man  grows  wise  in  proportion  as  the  interiors  of  his  mind  are 
opened  ;  because  by  such  opening,  the  thoughts  of  the  under- 
standing are  elevated  into  superior  light,  and  the  affections  of  the 
will  into  superior  heat;  and  superior  light  is  wisdom,  and  supe- 
rior heat  is  the  love  thereof.  Spiritual  delights  conjoined  to 
natural  delights,  which  are  the  portion  of  those  who  are  in  love 
truly  conjugial,  constitute  loveliness,  and  thence  the  faculty  of 
*1SA 


AND  ITS  CHASTE  DELIGHTS. 


211—314 


growing  wise.  Hence  it  is  that  the  angels  have  conjugial  love 
according  to  wisdom;  and  the  increase  of  that  love  and  at  the 
same  time  of  its  delights  is  according  to  the  increase  of  wisdom  ; 
and  spiritual  offspring,  which  are  produced  from  their  mar- 
riages, are  such  things  as  are  of  wisdom  from  the  father,  and  of 
love  from  the  mother,  which  they  love  from  a  spiritual  storge  ; 
which  love  unites  with  their  conjugial  love,  and  continually  ele- 
vates it,  and  joins  them  together. 

212.  The  contrary  happens  with  those  who  are  not  in  any 
conjugial  love,  from  not  having  any  love  of  wisdom.  These 
enter  the  marriage  state  with  no  other  end  in  view  than  lascivi- 
ousness,  in  which  is  also  the  love  of  growing  insane ;  for  every 
end  considered  in  itself  is  a  love,  and  lasciviousness  in  its  spi- 
ritual origin  is  insanity.  By  insanity  we  mean  a  delirium  in  the 
mind  occasioned  by  false  principles;  and  an  eminent  degree  of 
delirium  is  occasioned  by  truths  which  are  falsified  until  they 
are  believed  to  be  wisdom.  That  such  persons  are  opposed  to 
conjugial  love,  is  confirmed  or  evinced  by  manifest  proof  in  the 
spiritual  world  ;  where,  on  perceiving  the  first  scent  of  conju- 
gial love,  they  fly  into  caverns,  and  shut  the  doors  ;  and  if  these 
are  opened,  they  rave  like  madmen  in  the  world. 

213.  III.  With  those  who  are  in  love  truly  conju- 
gial, THE  HAPPINESS  OF  DWELLING  TOGETHER  INCREASES  ;  BUT 
WITH    THOSE    WHO    ARE    NOT    IT    DECREASES.     The    happineSS  of 

dwelling  together  increases  with  those  who  are  in  love  truly  con- 
jugial, because  they  mutually  love  each  other  with  every  sense. 
The  wife  sees  nothing  more  lovely  than  the  husband,  and  the  hus- 
band nothing  more  lovely  than  the  wife;  neither  do  they  hear, 
smell,  or  touch  any  thing  more  lovely ;  hence  the  happiness  they 
enjoy  of  living  together  in  the  same  house,  chamber,  and  bed. 
That  this  is  the  case,  you  that  are  husbands  can  assure  your- 
selves from  the  first  delights  of  marriage,  which  are  in  their 
fulness ;  because  at  that  time  the  wife  is  the  only  one  of  the 
sex  that  is  loved.  That  the  reverse  is  the  case  with  those  who 
are  not  in  conjugial  love,  is  well  known. 

214.  IV.  With  those  who  are  in  love  truly  conjugial 

CONJUNCTION  OF  MINDS  INCREASES,  AND  THEREWITH  FRIEND- 
SHIP ;  BUT    WITH    THOSE    WHO   ARE    NOT,    THEY    BOTH  DECREASE. 

That  conjunction  of  minds  increases  with  those  who  are  in  love 
truly  conjugial,  was  proved  in  the  chapter  on  the  conjunction 
of  souls  and  minds  by  marriage,  which  is  meant  by  the 
Lord's  words,  that  they  are  no  longer  two  but  one  flesh, 
eee  n.  156* — 191.  But  that  conjunction  increases  as  friendship 
unites  with  love  ;  because  friendship  is  as  it  were  the  face  and  also 
the  raiment  of  that  love;  for  it  not  only  joins  itself  to  love  as 
raiment,  but  also  conjoins  itself  thereto  as  a  face.  Love  preced- 
ing friendship  is  like  the  love  of  the  sex,  which,  after  the  mar- 
riage vow,  takes  its  leave  and  departs  ;  whereas  love  conjoined  to 


211—216 


CONJUGIAL  LOVE 


friendship  after  the  marriage  vow,  remains  and  is  strengthened 
it  likewise  enters  more  interiorly  into  the  breast,  friendship  intro 
ducing  it,  and  making  it  truly  conjugial.  In  this  case  the  love 
makes  its  friendship  also  conjugial,  which  differs  greatly  from  the 
friendship  of  every  other  love;  for  it  is  full.  That  the  case  is  re- 
versed with  those  who  are  not  principled  in  conjugial  love,  is 
well  known.  With  these,  the  first  friendship,  which  was  insin- 
uated during  the  time  of  courtship,  and  afterwards  during  the 
period  immediately  succeeding  marriage,  recedes  more  and  more 
from  the  interiors  of  the  mind,  and  thence  successively  at  length 
retires  to  the  cuticles;  and  with  those  who  think  of  separation 
it  entirely  departs;  but  with  those  who  do  not  think  of  separa- 
tion, love  remains  in  the  externals,  yet  it  is  cold  in  the  internals. 

215.  V.  Those  who  ake  in  love  truly  conjugial,  con- 
tinually   DESIRE    TO    BE    ONE   MAN,    BUT    THOSE  WHO    ARE  NOT 

in  conjugial  love,  desire  to  be  two.  Conjugial  love  es- 
sentially consists  in  the  desire  of  two  to  become  one  ;  that  is,  in 
their  deoire  that  two  lives  may  become  one  life.  This  desire  is 
the  perpetual  conatus  of  that  love,  from  which  flow  all  its  effects. 
That  conatus  is  the  very  essence  of  motion,  and  that  desire  is  the 
living  conatus  appertaining  to  man,  is  confirmed  by  the  re- 
searches of  philosophers,  and  is  also  evident  to  such  as  take  a 
view  of  the  subject  from  refined  reason.  Hence  it  follows,  that 
those  who  are  in  love  truly  conjugial,  continually  endeavour, 
that  is,  desire  to  be  one  man.  That  the  contrary  is  the  case 
with  those  who  are  not  in  conjugial  love,  they  themselves  very 
well  know;  for  as  they  continually  think  themselves  two  from 
the  disunion  of  their  souls  and  minds,  so  they  do  not  compre- 
hend what  is  meant  by  the  Lord's  words,  "  They  are  no  longer 
two,  hut  on  e  flesh :"  Matt.  xix.  G. 

216.  VI.  Those  who  are  in  love  truly  conjugial,  in 

MARRIAGE  HAVE  RESPECT  TO  WHAT  IS  ETERNAL  \  BUT  WITH 
THOSE  WHO  ARE  NOT   THE   CASE   IS   REVERSED.     Those   who  are 

in  love  truly  conjugial  have  respect  to  what  is  eternal,  because 
in  that  love  there  is  eternity  ;  and  its  eternity  is  grounded  in  this, 
that  love  with  the  wife,  and  wisdom  with  the  husband,  increases 
to  eternity ;  and  in  the  increase  or  progression  the  married 
>artners  enter  more  and  more  interiorly  into  the  blessedness  of 
icaven,  which  their  wisdom  and  its  love  have  stored  up  together 
in  themselves:  if  therefore  the  idea  of  what  is  eternal  were  to 
be  plucked  away,  or  by  any  casualty  to  escape  from  their  minds, 
it  would  be  as  if  they  were  cast  down  from  heaven.  What  is  the 
state  of  conjugial  partners  in  heaven,  when  the  idea  of  what  is 
eternal  falls  out  of  their  minds,  and  the  idea  of  what  is  temporal 
takes  its  place,  was  made  evident  to  me  from  the  following  case. 
On  a  certain  time,  permission  having  been  granted  for  the  pur- 
pose, two  married  partners  were  present  with  me  from  heaven  : 
and  at  that  instant  the  idea  of  what  is  eternal  respecting  marriage 


AND  ITS  CHASTE  DKLIQHTS. 


216,  217 


vas  taken  away  from  them  by  an  idle  disorderly  spirit  who  was 
talking  with  craft  and  subtlety.  Hereupon  they  began  to  bewail 
themselves,  saying,  that  they  could  not  live  any  longer,  and  that 
they  felt  such  misery  as  they  had  never  felt  before.  When  this 
was  perceived  by  their  co-angels  in  heaven,  the  disorderly  spirit 
was  removed  and  cast  down  ;  whereupon  the  idea  of  what  is 
eternal  instantly  returned  to  them,  and  they  were  gladdened  in 
heart,  and  most  tenderl}r  embraced'  eacli  other.  Besides  this, 
I  have  heard  two  married  partners,  who  at  one  instant  entertained 
an  idea  of  what  is  eternal  respecting  their  marriage,  and  the  next 
an  idea  of  what  is  temporal.  This  arose  from  their  being  inter- 
nally dissimilar.  "When  they  were  in  the  idea  of  what  is  eternal, 
they  were  mutually  glad  ;  but  when  in  the  idea  of  what  is  tem- 
poral, they  said,  "There  is  no  longer  any  marriage  between  us;" 
and  the  wife,  "  I  am  no  longer  a  wife,  but  a  concubine  ;"  and 
the  husband,  "I  am  no  longer  a  husband,  but  an  adulterer;" 
wherefore  while  their  internal  dissimilitude  was  open  to  them, 
the  man  left  the  woman,  and  the  woman  the  man :  afterward;, 
however,  as  each  had  an  idea  of  what  is  eternal  respecting  mar- 
riage, they  were  consociated  with  suitable  partners.  From  these 
instances  it  may  be  clearly  seen,  that  those  who  are  in  love  truly 
conjugial  have  respect  to  what  is  eternal;  and  if  this  idea  escapes 
from  their  inmost  thoughts,  they  are  disunited  as  to  conjugial 
love,  though  not  at  the  same  time  as  to  friendship  ;  for  friend- 
ship dwells  in  externals,  but  conjugial  love  in  internals.  The 
case  is  similar  with  marriages  on  earth,  where  married  partners 
who  tenderly  love  each  other,  think  of  what  is  eternal  respecting 
the  marriage-coverant,  and  not  at  all  of  its  termination  by  death  ; 
and  if  this  should  enter  their  thoughts,  they  are  grieved  ;  never- 
theless they  are  cherished  again  by  hope  from  the  thought  of 
its  continuance  after  their  decease. 

216.  *  VII.  Conjugial  love  resides  with  chaste  wives  ; 

BUT  STILL   THEIR    LOVE    DEPENDS    ON    THE    HUSBANDS.     The  rea- 

son  of  this  is,  because  wives  are  born  loves  ;  and  hence  it  is 
innate  to  them  to  desire  to  be  one  with  their  husbands  and 
from  this  thought  of  their  will  they  continually  feed  their  love  ; 
wherefore  to  recede  from  the  conatus  of  uniting  themselves  to 
their  husbands,  would  be  to  recede  from  themselves  :  it  is  other-, 
wise  with  the  husbands,  who  are  not  born  loves,  but  recipients 
of  that  love  from  their  wives ;  and  on  this  account,  so  far  as 
they  receive  it,  so  far  the  wives  enter  with  their  love  ;  but  so 
far  as  they  do  not  receive  it,  so  far  the  wives  stand  aloof  with 
their  love,  and  wait  in  expectation.  This  is  the  case  with  chaste 
wives  ;  but  it  is  otherwise  with  the  unchaste.  From  these  con- 
siderations it  is  evident,  that  conjugial  love  resides  with  the 
wives,  but  that  their  love  depends  on  the  husbands. 

217.  VIII.  Wives  love  the  bonds  of  marriage  if 
the  men  do.    This  follows  from  what  was  said  in  the  foregoing 

187 


217—219 


CONJUGIAL  LOVE 


article:  moreover,  wives  naturally  desire  to  be,  and  to  be  called 
wives ;  tins  being  to  them  a  name  of  respect  and  honor ;  they 
therefore  love  the  bonds  of  marriage.  And  as  chaste  wives  desire, 
not  in  name  only,  but  in  reality,  to  be  wives,  and  this  is  effected 
by  a  closer  and  closer  binding  with  their  husbands,  therefore  they 
love  thebonds  of  marriage  as  establishing  the  marriage-covenant, 
and  this  so  much  the  more  as  they  are  loved  again  by  their  hus- 
bands, or  what  is  tantamount,  as  the  men  love  those  bonds. 

218.  IX.  The  intelligence    of    women    is    in  itself 

MODEST,  ELEGANT,  PACIFIC,  YIELDING,  SOFr,  TENDER  ;  BUT  THE 
INTELLIGENCE    OF    MEN     IN     ITSELF     IS    GRAVE,     HARSH,  HARD, 

daring,  fond  of  licentiousness.  That  such  is  the  character- 
istic distinction  of  the  woman  and  the  man,  is  very  evident 
from  the  body,  the  face,  the  tone  of  voice,  the  conversation,  the 
gesture,  and  the  manners  of  each  :  from  the  body,  in  that  there 
is  more  hardness  in  the  skin  and  flesh  of  men,  and  more  soft- 
ness in  that  of  women  ;  from  the  face,  in  that  it  is  harder,  more 
fixed,  harsher,  of  darker  complexion,  also  bearded,  thus  less 
beautiful  in  men  ;  whereas  in  women  it  is  softer,  more  yielding, 
more  tender,  of  fairer  complexion,  and  thence  more  beautiful ; 
from  the  tone  of  voice,  in  that  it  is  deeper  with  men,  and 
sweeter  with  women ;  from  the  conversation  in  that  with  men 
it  is  given  to  licentiousness  and  daring,  but  with  women  it  is 
modest  and  pacific  ;  from  the  gesture,  in  that  with  men  it  is 
stronger  and  firmer,  whereas  with  women  it  is  more  weak  and 
feeble ;  from  the  manners,  in  that  with  men  they  are  more  un- 
restrained, but  with  women  more  elegant.  How  far  from  the 
very  cradle  the  genius  of  men  differs  from  that  of  women,  was 
discovered  to  me  clearly  from  seeing  a  number  of  boys  and  girls 
met  together.  I  saw  them  at  times  through  a  window  in  the 
street  of  a  great  city,  where  more  than  twenty  assembled  every 
day.  The  boys,  agreeably  to  the  disposition  born  with  them,  in 
1  heir  pastimes  were  tumultuous,  vociferous,  apt  to  fight,  to 
strike,  and  to  throw  stones  at  each  other;  whereas  the  girls  sat 
peaceably  at  the  doors  of  the  houses,  some  playing  with  little 
children,  some  dressing  dolls  or  working  on  bits  of  linen,  some 
kissing  each  other  ;  and  to  my  surprise,  they  still  looked  with 
satisfaction  at  the  boys  whose  pastimes  were  so  different  from 
their  own.  Hence  I  could  see  plainly,  that  a  man  by  birth  is 
understanding,  and  a  woman,  love  ;  and  also  the  quality  of  un- 
derstanding and  of  love  in  their  principles ;  and  thereby  what 
would  be  the  quality  of  a  man's  understanding  without  con- 
1  action  with  female  love,  and  afterwards  with  conjugial  love. 

219.  X.  Wives  are  in  no  excitation  as  men  are  ;  but 

THEY    HAVE    A   STATE    OF    PREPARATION    FOR    RECEPTION.  That 

men  have  semination  and  consequent  excitation,  and  that  women 
have  not  the  latter  because  they  have  not  the  former,  is  evident  ; 
but  that  women  have  a  state  of  preparation  for  reception,  u;ul 
1SS 


AND  ITS  0HA8TE  DELIGHTS. 


219,  220 


thus  for  conception,  I  relate  from  what  lias  been  told  me;  but 
what  the  nature  and  quality  of  this  state  with  the  women  is,  1 
im  not  allowed  to  describe;  besides,  it  is  known  to  them  alone: 
but  whether  their  love,  while  they  are  in  that  state,  is  in  the 
enjoyment  of  its  delight,  or  in  what  is  undelightful,  as  some  say, 
they  have  not  made  known.  This  only  is  generally  known,  that 
it  is  not  allowed  the  husband  to  say  to  the  wife,  that  he  is  able  and 
not  willing:  for  thereby  the  state  of  reception  is  greatly  hurt, 
which  is  prepared  according  to  the  state  of  the  husband's  ability. 
220.    XL  Men  have  abundant  stoke  according  to  the 

LOVE    OF   PROPAGATING    THE   TRUTHS   OF    WISDOM,    AND   TO  THE 

love  of  doing  uses.  This  position  is  one  of  the  arcana  which 
were  known  to  the  ancients,  and  which  are  now  lost.  The 
ancients  knew  that  everything  which  was  done  in  the  body  is 
from  a  spiritual  origin :  as  that  from  the  will,  which  in  itself  is 
spiritual,  actions  flow ;  that  from  the  thought,  which  also  is 
spiritual,  speech  flows;  also  that  natural  sight  is  grounded  in 
spiritual  sight,  which  is  that  of  the  understanding  ;  natural  hear- 
ing in  spiritual  hearing,  which  is  attention  of  the  understanding 
and  at  the  same  time  accommodation  of  the  will ;  and  natural 
smelling  in  spiritual  smelling,  which  is  perception  ;  and  so  forth  : 
in  like  manner  they  saw  that  semination  with  men  is  from  a 
spiritual  origin.  That  it  is  from  the  truths  of  which  the  under- 
standing consists,  they  concluded  from  several  deductions  both  of 
reason  and  of  experience  ;  and  they  asserted,  that  nothing  is  re- 
ceived by  males  from  the  spiritual  marriage,  which  is  that  of  good 
and  truth,  and  which  flows  into  everything  in  the  universe,  but 
truth,  and  whatever  has  relation  to  truth  ;  and  that  this  in  its 
progress  into  the  body  is  formed  into  seed;  and  that  hence  it  U, 
that  seeds  spiritually  understoood  are  truths.  As  to  formation, 
they  asserted,  that  the  masculine  soul,  as  being  intellectual,  is 
thus  truth  ;  for  the  intellectual  Di'inciple  is  nothing  else  ;  where- 
fore while  the  soul  descends,  truth  also  descends  :  that  this  is 
effected  by  this  circumstance,  that  the  soul,  which  is  the  inmost 
principle  of  every  man  (homo)  and  every  animal,  and  which  in 
its  essence  is  spiritual,  from  an  implanted  tendency  to  self-propa- 
gation, follows  in  the  descent,  and  is  desirous  to  procreate  itself; 
and  that  when  this  is  the  case,  the  entire  soul  forms  itself,  and 
clothes  itself,  and  becomes  seed  :  and  that  this  may  be  done 
thousands  of  times,  because  the  soul  is  a  spiritual  substance, 
which  is  not  a  subject  of  extension  but  of  impletion,  and  from 
which  no  part  can  be  taken  away,  but  the  whole  may  be  pro- 
duced, without  any  loss  thereof:  hence  it  is,  that  it  is  as  fully 
present  in  the  smallest  receptacles,  which  are  seeds,  as  in  its 
greatest  receptacle,  the  bodj'.  Since  therefore  the  principle  of 
truth  in  the  soul  is  the  origin  of  seed,  it  follows,  that  men  have 
abundant  store  according  to  their  love  of  propagating  the  truths 
of  their  wisdom  :  it  is  also  according  to  their  love  of  doing  uses  ; 

189 


220  222 


CONJUGIAL  LOVE 


because  uses  are  the  goods  which  truths  produce.  In  the  world 
also  it  is  well  known  to  some,  that  the  industrious  have  abun- 
dant store,  but  not  the  idle.  I  inquired,  "  How  is  a  feminine 
principle  produced  from  a  male  soul  ?"  and  I  received  for  answer, 
that  it  was  from  intellectual  good  ;  because  this  in  its  essence  is 
truth  :  for  the  intellect  can  think  that  this  is  good,  thus  that  it 
is  true  that  it  is  good.  It  is  otherwise  with  the  will :  this  does 
not  think  what  is  good  and  true,  but  loves  and  does  it.  There- 
fore in  the  Word  sons  signify  truths,  and  daughters  goods,  as 
may  be  seen  above,  n.  120 ;  and  seed  signifies  truth,  as  may  be 
seen  in  the  Apocalypse  Revealed,  n.  565. 

221.  XII.  Determination  is  in  the  good  pleasure  ok 
the  husband.  This  is,  because  with  men  there  is  the  abundant 
store  ahove  mentioned  ;  and  this  varies  with  them  according  to 
the  states  of  their  minds  and  bodies:  for  the  understanding  is 
not  so  constant  in  its  thoughts  as  the  will  is  in  its  affections  ; 
since  it  is  sometimes  carried  upwards,  sometimes  downwards ;  at 
one  time  itis  in  a  serene  and  clear,  state  in  another  in  a  turbulent 
and  obscure  one  ;  sometimes  itis  employed  on  agreeable  objects, 
sometimes  on  disagreeable  ;  and  as  the  mind,  while  it  acts,  is  also 
in  the  body,  it  follows,  that  the  body  has  similar  states:  hence 
the  husband  at  times  recedes  from  conjugial  love,  and  at  times 
accedes  to  it,  and  the  abundant  store  is  removed  in  the  one  state, 
and  restored  in  the  other.  These  are  the  reasons  why  deter- 
mination at  all  times  is  to  be  left  to  the  good  pleasure  of  the 
husband  :  hence  also  it  is  that  wives,  from  a  wisdom  implanted 
in  them,  never  offer  any  admonition  on  such  subjects. 

222.  XIII.  The  conjugial  sphere  flows  from  the  Lord 

THROUGH    HEAVEN    INTO    EVERYTHING    IN    THE    UNIVERSE,  EVEN 

'io  rrs  ultimates.  That  love  and  wisdom,  or,  what  is  the  same, 
good  and  truth,  proceed  from  the  Lord,  was  shewn  above  in  a 
chapter  on  the  subject.  Those  two  principles  in  a  marriage 
proceed  continually  from  the  Lord,  because  they  are  himself, 
and  from  him  are  all  things ;  and  the  things  which  proceed  from 
him  fill  the  universe,  for  unless  this  were  the  case,  nothing 
which  exists  would  subsist.  There  are  several  spheres  which 
proceed  from  him  ;  the  sphere  of  the  conservation  of  the  cre- 
ated universe  ;  the  sphere  of  the  defence  of  good  and  truth 
against  evil  and  false,  the  sphere  of  reformation  and  regeneration, 
the  sphere  of  innocence  and  peace,  the  sphere  of  mercy  and  grace, 
with  several  others  ;  but  the  universal  of  all  is  the  conjugial 
sphere,  because  this  also  is  the  sphere  of  propagation,  and  thus 
tlie  supereminent  sphere  of  the  conservation  of  the  created  uni- 
verse by  successive  generations.  That  this  conjugial  sphere  fills 
the  universe,  and  pervades  all  things  from  first  to  last,  is  evident 
from  whnt  has  been  shewn  above,  that  there  are  marriages  in  the 
heavens,  and  the  most  perfect  in  the  third  or  supreme  heaven: 
and  that  besides  taking  place  with  men  it  takes  place  also  with 
1!)U 


AND  ITS  CHASTE  DKLI6BT8. 


222  224 


all  the  subjects  of  the  animal  kingdom  in  the  earth,  even  down 
to  worms;  and  moreover  with  all  the  subjects  of  the  vegetable 
kingdom,  from  (flives  and  palms  even  to  the  smallest  grasses. 
That  this  sphere  is  more  universal  than  the  sphere  of  heat  and 
light,  which  proceeds  from  the  sun  of  our  world,  may  appear 
reasonable  from  this  consideration,  that  it  operates  also  in  the 
absence  of  the  sun's  heat,  as  in  winter,  and  in  the  absence  of  its 
light,  as  in  the  night,  especially  with  men  {homines).  The 
reason  'why  it  so  operates  is,  because  it  was  from  the  sun  of  the 
angelic  heaven,  and  thence  there  is  a  constant  equation  of  heat 
and  light,  that  is,  a  conjunction  of  good  and  truth  ;  for  it  is  in  a 
continual  spring.  The  changes  of  good  and  truth,  or  of  its  heat 
and  light,  are  not  variations  thereof,  like  the  variations  on  earth 
arising  from  changes  of  the  heat,  and  light  proceeding  from  the 
natural  sun  ;  but  they  arise  from  the  recipient  subjects. 

223.    XIV.   Tins   sphere   is   received  by  the  female 

SEX,  AND    THROUGH  THAT    IS    TRANSFERRED    TO    THE    MALE  SEX. 

There  is  not  any  conjngial  love  appertaining  to  the  male  sex, 
but  it  appertains  solely  to  the  female  sex,  and  from  this  sex  is 
transferred  to  the  male :  this  I  have  seen  evidenced  by  expe- 
rience ;  concerning  which  see  above,  n.  161.  A  further  proof  of 
it  is  supplied  from  this  consideration,  that  the  male  form  is  the 
intellectual  form,  and  the  female  the  voluntary ;  and  the  intel- 
lectual form  cannot  grow  warm  with  conjngial  heat  from  itself, 
but  from  the  conjunctive  heat  of  some  one,  in  whom  it  was 
implanted  from  creation  ;  consequently  it  cannot  receive  that 
love  except  by  the  voluntary  form  of  the  woman  adjoined  to 
itself;  because  this  also  is  a  form  of  love.  This  same  position 
might  be  further  confirmed  by  the  marriage  of  good  and  truth; 
and,  to  the  natural  man,  by  the  marriage  of  the  heart  and  lungs  ; 
for  the  heart  corresponds  to  love,  and  the  lungs  to  understand- 
ing ;  but  as  the  generality  of  mankind  are  deficient  in  the  know- 
ledge of  these  subjects,  confirmation  thereby  would  tend  rather 
to  obscure  than  to  illustrate.  It  is  in  consequence  of  the  trans- 
ferrence  of  this  sphere  from  the  female  sex  into  the  male,  that  the 
mind  is  also  inflamed  solely  from  thinking  about  the  sex;  that 
hence  also  comes  propagative  formation  and  thereby  excitation, 
follows  of  course ;  for  unless  heat  is  united  to  light  on  earth, 
nothing  flourishes  and  is  excited  to  cause  fructification  there. 
224-.    XV.  Where  there  is  love  truly  conjugial,  this 

SPHERE    IS    RECEIVED    BY    THE    WIFE,    AND    ONLY    THROUGH  HER 

by  the  husband.  That  this  sphere,  with  those  who  are  in  love 
truly  conjngial,  is  received  by  the  husband  only  through  the  wife, 
is  at  this  day  an  arcanum  ;  and  yet  in  itself  it  is  not  an  arcanum, 
because  the  bridegroom  and  new-married  husband  may  know 
this;  is  he  not  affected  conjugially  by  whatever  proceeds  from 
the  bride  and  new-married  wife,  but  not  at  that  time  by  what 
proceeds  from  others  of  the  sex?    The  case  is  the  same  with 

191 


221—227 


CONJUGIAL  LOVE 


those  who  live  together  in  love  truly  conjngial.  And  since 
everyone,  both  man  and  woman,  is  encompassed  by  his  own 
sphere  of  life,  densel}r  on  the  breast,  and  less  densely  on  the 
back,  it  is  manifest  whence  it  is  that  husbands  who  are  very  fond 
of  their  wives,  turn  themselves  to  them,  and  in  the  day-time 
regard  them  with  complacency  ;  and  on  the  other  hand,  why 
those  who  do  not  love  their  wives,  turn  themselves  away  from 
them,  and  in  the  day-time  regard  them  with  aversion.  By  the 
reception  of  the  conjugial  sphere  by  the  husband  only  through 
the  wife,  love  truly  conjugial  is  known  and  distinguished  from 
that  which  is  spurious,  false,  and  cold. 

225.  XVI.  "Where  there  is  love  not  conjugial,  this 

SPHERE    IS    RECEIVED    INDEED    BY    THE    WIFE,    BUT    NOT   BY  THE 

husband  through  her.  This  conjugial  sphere  flowing  into  the 
universe  is  in  its  origin  divine;  in  its  progress  in  heaven  with 
the  angels  it  is  celestial  and  spiritual ;  with  men  it  is  natural, 
with  beasts  and  birds  animal,  with  worms  merely  corporeal,  with 
vegetables  it  is  void  of  life  ;  and  moreover  in  all  its  subjects  it  is 
varied  according  to  their  forms.  Now  as  this  sphere  is  received 
immediately  by  the  female  sex,  and  mediately  by  the  male,  and 
as  it  is  received  according  to  forms,  it  follows,  that  this  sphere, 
which  in  its  origin  is  holy,  may  in  the  subjects  be  turned  into 
what  is  not  holy,  yea  may  be  even  inverted  into  what  is  opposite. 
The  sphere  opposite  to  it  is  called  meretricious  with  such  women, 
and  adulterous  with  such  men  ;  and  as  such  men  and  women  are 
in  hell,  this  sphere  is  from  thence:  but  of  this  sphere  there  is 
also  much  variety,  and  hence  there  are  several  species  of  it ;  and 
such  a  species  is  attracted  and  appropriated  by  a  man  (vi7')  as  is 
agreeable  to  him,  and  as  is  conformable  and  correspondent  with 
his  peculiar  temper  and  disposition.  From  these  considerations 
it  may  appear,  that  the  man  who  does  not  love  his  wife,  receives 
that  sphere  from  some  other  source  than  from  his  wife ;  never- 
theless it  is  a  fact,  that  it  is  also  inspired  by  the  wife,  but  with- 
out the  husband's  knowing  it,  and  while  he  grows  warm. 

226.  XVII.  Love  truly  conjugial  may  exist  with  one 

OF  THE  MARRIED    PARTNERS,  AND    NOT    AT    THE  SAME  TIME  WITH 

the  other.  For  one  may  from  the  heart  devote  himself  to 
chaste  marriage,  while  the  other  knows  not  what  chaste  marriage 
is;  one  may  love  the  things  which  are  of  the  church,  but  the 
other  those  which  are  of  the  world  alone  :  as  to  their  minds,  one 
may  be  in  heaven,  the  other  in  hell ;  hence  there  may  be  con- 
jngial  love  with  the  one,  and  not  with  the  other.  The  minds 
of  such,  since  they  are  turned  in  a  contrary  direction,  are 
inwardly  in  collision  with  each  other;  and  if  not  outwardly, 
still,  he  that  is  not  in  conjugial  love,  regards  his  lawful  consort 
as  a  tiresome  old  woman  ;  and  so  in  other  cases. 

227.  XVIII.  There  are  various  similitudes  and  dis- 
similitudes,   BOTH    INTERNAL    AND    EXTERNAL,    WITH  MARRDXD 

192 


AND  ITS  CHASTE  DELIGHTS. 


227—229 


partners.  It  is  well  known,  that  between  married  partners 
there  are  similitudes  and  dissimilitudes,  and  that  the  external 
appear,  but  not  the  internal,  except  after  some  time  of  living 
together,  to  the  married  partners  themselves,  and  by  indications 
to  others;  but  it  would  be  useless  to  mention  each  so  that  they 
might  be  known,  since  several  pages  might  be  filled  with  an 
•account  and  description  of  their  varieties.  Similitudes  may  in 
part  be  deduced  and  concluded  from  the  dissimilitudes  on  ac- 
count of  which  conjugial  love  is  changed  into  cold  ;  of  which  we 
shall  speak  in  the  following  chapter.  Similitudes  and  dissimili- 
tudes in  general  originate  from  connate  inclinations,  varied  by 
education,  connections,  and  persuasions  that  have  been  imbibed. 

228.  XIX.  Various  similitudes  can  be  conjoined,  but 
not  with  dissimilitudes.  The  varieties  of  similitudes  are  very 
numerous,  and  differ  more  or  less  from  each  other  ;  but  still  those 
which  differ  may  in  time  be  conjoined  by  various  things,  espe- 
cially by  accommodations  to  desires,  by  mutual  offices  and  civili- 
ties, by  abstaining  from  what  is  unchaste,  by  the  common  love 
of  infants  and  the  care  of  children,  but  particularly  by  conformity 
in  things  relating  to  the  church  ;  for  things  relating  to  the 
church  effect  a  conjunction  of  similitudes  differing  interiorly, 
other  things  only  exteriorly.  But  with  dissimilitudes  no  con- 
junction can  be  effected,  because  they  are  antipathetical. 

229.  XX.  The  Lord  provides  similitudes  for  those 
who  desire  love  truly*  conjugial,  and  if  not  on  earth, 
he  yet  provides  them  in  heaven.  The  reason  of  this  is, 
because  all  marriages  of  love  truly  conjugial  are  provided  by  the 
Lord.  That  they  are  from  him,  may  be  seen  above,  n.  130,  131  ; 
but  in  what  manner  the}'  are  provided  in  heaven,  I  have  heard 
thus  described  by  the  angels  :  The  divine  providence  of  the  Lord 
extends  to  everything,  even  to  the  minutest  particulars,  concern- 
ing marriages  and  in  marriages,  because  all  the  delights  of  heaven 
spring  from  the  delights  of  conjugial  love,  as  sweet  waters  from 
the  fountain-head  ;  and  on  this  account  it  is  provided  that  con- 
jugial pairs  be  born  ;  and  that  they  be  continually  educated  to 
their  several  marriages  under  the  Lord's  auspices,  neither  the 
boy  nor  the  girl  knowing  anything  of  the  matter;  and  after  a 
stated  time,  when  they  both  become  marriageable,  they  meet  in 
some  place  as  by  chance,  and  see  each  other,  and  in  this  case 
they  instantly  know,  as  by  a  kind  of  instinct,  that  they  are  a  pair, 
and  by  a  kind  of  inward  dictate  think  within  themselves,  the 
youth,  that  she  is  mine,  and  the  maiden,  that  he  is  mine ;  and 
when  this  thought  has  existed  some  time  in  the  mind  of  each, 
they  accost  each  other  from  a  deliberate  purpose,  and  betroth 
themselves.  It  is  said,  as  by  chance,  by  instinct,  and  by  dictate  ; 
and  the  meaning  is,  by  divine  providence  ;  since,  while  the  divine 
providence  is,  unknown,  ithassuch  an  appearance  ;  for  the  Lord 
opens  internal  similitudes,  so  that  thev  may  see  themselves. 

13  '  "  193 


230,  231 


CONJUGIAL  LOVE 


230.  XXI.    A  man  (homo),  ACCORDING  to  the  deficiency 

AND    LOSS   OF   CONJUGIAL  LOVE,   APPROACHES  TO  THE  NATURE  OF 

a  beast.  The  reason  of  this  is,  because  so  far  as  a  man  (homo)  is 
in  conjngial  love,  so  far  he  is  spiritual,  and  so  far  as  he  is  spi- 
ritual, so  far  he  is  a  man  (homo);  for  a  man  is  born  to  a  life 
after  death,  and  attains  the  possession  thereof  in  consequence  of 
having  in  him  a  spiritual  soul,  and  is  capable  of  being  elevated 
thereto  by  the  faculty  of  his  understanding;  if  in  this  case  his 
■will,  from  the  faculty  also  granted  to  it,  is  elevated  at  the  same 
«time,  he  lives  after  death  the  life  of  heaven.  The  contrary  comes 
•to  pass,  if  he  is  in  a  love  opposite  to  conjngial  love  ;  for  so  far  as 
he  is  in  this  opposite  love,  so  far  he  is  natural;  and  a  merely 
natural  man  is  like  a  beast  as  to  lusts  and  appetites,  and  to  their 
delights  ;  with  this  difference  only,  that  he  has  the  faculty  of 
elevating  his  understanding  into  the  light  of  wisdom,  and  also  of 
elevating  his  will  into  the  heat  of  celestial  love.  These  faculties 
are  never  taken  away  from  any  man  (homo);  therefore  the 
•merely  natural  man,  although  as  to  concupiscences  and  appetites 
and  their  delights,  he  is  like  a  beast,  still  lives  after  death,  but  in 
a  state  corresponding  to  his  past  life.  From  these  considerations 
it  may  appear  that  a  man,  according  to  the  deficiency  of  conjngial 
love,  approaches  to  the  nature  of  a  beast.  This  position  may 
seem  to  be  contradicted  by  the  consideration,  that  there  are  a 
deficiency  and  loss  of  conjngial  love  with  some  who  yet  are  men 
(ho?nines)  ;  but  the  position  is  meant  to  be  confined  to  those  who 
make  light  of  conjngial  love  from  a  principle  of  adulterous  love, 

and  who  therefore  are  in  such  deficiencv  and  loss. 

**#*#"*#* 

231.  To  the  above  I  shall  add  three  memorable  rela- 
tions. First.  I  once  heard  loud  exclamations,  which  issued 
from  the  hells,  with  a  noise  as  if  they  bubbled  up  through  water  : 
one  to  the  left  hand,  in  these  words,  "  O  how  just!"  another  to 
the  right,  "  O  how  learned  !"  and  a  third  from  behind,  "  ()  how 
wise!"  and  as  I  was  in  doubt  whether  there  are  also  in  hell 
persons  of  justice,  learning,  and  wisdom,  I  was  impressed  with  a 
strong  desire  of  seeing  what  was  the  real  case;  and  a  voice  from 
heaven  said  to  me,  "  You  shall  see  and  hear."  I  therefore  in 
spirit  went  out  of  the  house,  and  saw  before  me  an  opening,  which 
I  approached;  and  looked  down;  and  lo!  there  was  a  ladder,  by 
which  I  descended:  and  when  I  was  down,  1  observed  a  level 
Country  set  thick  with  shrubs,  intermixed  with  thorns  and 
nettles;  and  on  my  asking,  whether  this  was  hell,  I  was  told  it 
was  the  lower  earth  next  above  hell.  I  then  continued  my  course 
in  a  direction  according  to  the  exclamations  in  order;  first  to 
ihose  who  exclaimed,  "O  how  just!"  where  I  saw  a  company 
(•(insisting  of  such  as  in  the  world  had  been  judges  influenced  by 
friendship  and  gifts;  then  to  the  second  exclamation,  O  how 
learned  !"  where  I  saw  a  company  of  such  as  in  the  world  had 


A.ND  ITS  CHASTE  DELIGHTS. 


231 


been  reasoners ;  and  lastly  to  the  third  exclamation,  "  0  how 
wish  !"  where  I  saw  a  company  such  as  in  the  world  had  been 
contirmators.  From  these  I  returned  to  the  first,  where  there 
were  judges  influenced  by  friendship  and  gifts,  and  who  were 
proclaimed  "Just."  On  one  side  I  saw  as  it  were  an  amphi- 
theatre built  of  brick,  and  covered  with  black  slates  ;  and  I  was 
told  that  they  called  it  a  tribunal.  There  were  three  entrances 
to  it  on  the  north,  and  three  on  the  west,  but  none  on  the  south 
and  east;  a  proof  that  their  decisions  were  not  those  of  justice, 
but  were  arbitrary  determinations.  In  the  middle  of  the  amphi- 
theatre there  was  a  fire,  into  which  the  servants  who  attended 
threw  torches  of  sulphur  and  pitch  ;  the  light  whereof,  by  its  vibra- 
tions on  the  plastered  walls,  presented  pictured  images  of  birds 
of  the  evening  and  night;  but  both  the  fire  and  the  vibrations 
of  light  thence  issuing,  together  with  the  forms  of  the  images 
thereby  produced,  were  representations  that  in  their  decisions 
they  could  adorn  the  matter  of  any  debate  with  colored  dyes, 
and  give  it  a  form  according  to  their  own  interest.  In  about 
half  an  hour  I  saw  some  old  men  and  youths  in  robes  and  cloaks, 
enter  the  amphitheatre,  who,  laying  aside  their  caps,  took  their 
seats  at  the  tables,  in  order  to  sit  in  judgement.  I  heard  and 
perceived  with  what  cunning  and  ingenuity,  under  the  impulse 
of  prejudice  in  favor  of  their  friends,  they  warped  and  inverted 
judgement  so  as  to  give  it  an  appearance  of  justice,  and  this  to 
such  a  degree,  that  they  themselves  saw  what  was  unjust  as  just, 
and  on  the  other  hand  what  was  just  as  unjust.  Such  persua- 
sions respecting  the  points  to  be  decided  upon,  appeared  from 
their  countenances,  and  were  heard  from  their  manner  of  speak  - 
ing. I  then  received  illustration  from  heaven,  from  which  I 
perceived  how  tar  each  point  was  grounded  in  right  or  not ;  and 
I  saw  how  industriously  they  concealed  what  was  unjust,  and 
gave  it  a  semblance  of  what  was  just;  and  how  they  selected 
some  particular  statute  which  favored  their  own  side  of  the  ques- 
tion, and  by  cunning  reasonings  warped  the  rest  to  the  same  side. 
After  judgement  was  given,  the  decrees  were  conveyed  to  their 
clients,  friends  and  favorers,  who,  to  recompense  them  for  their 
services,  continued  to  shout,  "  O  how  just,  O  how  just!"  After 
this  I  conversed  respecting  them  with  the  angels  of  heaven,  and 
related  to  them  some  of  the  things  I  had  seen  and  heard.  The 
angels  said  to  me,  "  Such  judges  appear  to  others  to  be  endowed 
with  a  most  extraordinary  acuteness  of  intellect ;  when  yet  they 
do  not  at  all  see  what  is  just  and  equitable.  If  you  remove  the 
prejudices  of  friendship  in  favor  of  particular  persons,  they  sit 
mute  in  judgement  like  so  many  statues,  and  only  say,  '  I  acqui- 
esce, and  am  entirely  of  3*0111-  opinion  on  this  point.'  This 
happens  because  all  their  judgements  are  prejudices ;  and  preju- 
dice with  partiality  influences  the  case  in  question  from  begin- 
ning to  end.    rience  they  see  nothing  but  what  is  connected 

195 


231,  232 


CONJCGIAL  LOVE 


with  their  friend's  interest;  and  whatever  is  contrary  thereto, 
they  set  aside  ;  or  if  they  pay  any  attention  to  it,  they  involve  it 
in  intricate  reasonings,  as  a  spider  wraps  up  its  prey  in  a  web, 
and  make  an  end  of  it ;  hence,  unless  they  follow  the  web  of 
their  prejudice,-  they  see  nothing  of  what  is  right.  They  were 
examined  whether  they  were  able  to  see  it,  and  it  was  discovered 
that  they  were  not.  That  this  is  the  case,  will  seem  wonderful 
to  the  inhabitants  of  your  world ;  but  tell  them  it  is  a  truth 
that  has  been  investigated  by  the  angels  of  heaven.  As  they  see 
nothing  of  what  is  just,  we  in  heaven  regard  them  not  as  men 
but  as  monsters,  whose  heads  are  constituted  of  things  relating 
To  friendship,  their  breasts  of  those  relating  to  injustice,  their 
feet  of  those  which  relate  to  confirmation,  and  the  soles  of  the 
feet  of  those  tilings  which  relate  to  justice,  which  they  supplant 
and  trample  under  foot,  in  case  they  are  unfavorable  to  the 
interests  of  their  friend.  But  of  what  quality  they  appear  to  us 
from  heaven,  yon  shall  presently  see;  for  their  end  is  at  hand." 
And  lo!  at  that  instant  the  ground  was  cleft  asunder,  and  the 
tables  fell  one  upon  another,  and  they  were  swallowed  up,  toge- 
ther with  the  whole  amphitheatre,  and  were  cast  into  caverns, 
and  imprisoned.  It  was  then  said  to  me,  "Do  you  wish  to  see 
them  where  they  now  are?"  And  lo!  their  faces  appeared  as  of 
polished  steel,  their  bodies  from  the  neck  to  the  loins  as  graven 
images  of  stone  clothed  with  leopards'  skins,  and  their  feet  like 
snakes:  the  law  books  too,  which  they  had  arranged  in  order  oa 
the  tables,  were  changed  into  packs  of  cards  :  and  now,  instead 
of  sitting  in  judgement,  the  office  appointed  to  them  is  to  pre- 
pare vermilion  and  mix  it  up  into  a  paint,  to  bedaub  the  faces 
of  harlots  and  thereby  turn  them  into  beauties. 

After  seeing  these  things,  I  was  desirous  to  visit  the  two 
other  assemblies,  one  of  which  consisted  of  mere  reasoners,  and 
the  other  of  mere  conhrmators;  and  it  was  said  to  me,  "Stop 
awhile,  and  you  shall  have  attendant  angels  from  the  society  next 
above  them;  by  these  you  will  receive  light  from  the  Lord  and 
will  see  what  will  surprise  you." 

232.  The  second  memorable  relation.  After  some  time 
1  heard  again  from  the  lower  earth  voices  exclaiming  as  before, 
"  O  how  learned  1  O  how  wise  !"  I  looked  round  to  see  what 
angels  were  present ;  and  lo  I  they  were  from  the  heaven  imme- 
diately above  those  who  cried  out,  "O  how  learned!"  and  1 
conversed  with  them  respecting  the  cry,  and  they  said,  "Those 
learned  ones  are  such  as  only  reason  whether  a  thing  be  so  or  not, 
and  seldom  think  that  it  is  so;  therefore,  they  are  like  winds 
which  blow  and  pass  away,  like  the  bark  about  trees  which 
are  without  sap,  or  like  shells  about  almonds  without  a  kernel, 
or  like  the  outward  rind  about  fruit  without  pulp  ;  for  their 
minds  are  void  of  interior  judgement,  and  are  united  only  with 
the  bodily  senses;  therefore  unless  the  senses  themselves  decide, 
196 


AND  ITS  CHASTE  DELIGHTS. 


232 


they  can  conclude  nothing ;  in  a  word,  they  are  merely  sensual, 
and  we  call  them  keasonkrs.  We  give  them  this  name,  because 
they  never  conclude  anything,  and  make  whatever  they  hear  a 
matter  of  argument,  and  dispute  whether  it  be  so,  with  perpetual 
contradiction.  They  love  nothing  better  than  to  attack  essen- 
tial truths,  and  so  to  pull  them  in  pieces  as  to  make  them  a 
subject  of  dispute.  These  are  those  who  believe  themselves 
•  learned  above  the  rest  of  the  world."  On  hearing  this  account, 
I  entreated  the  angels  to  conduct  me  to  them  :  so  they  led  me 
to  a  cave,  from  which  there  was  a  flight  of  steps  leading  to  the 
earth  below.  We  descended  and  followed  the  shout,  "  0  how 
learned!"  and  lo!  there  were  some  hundreds  standing  in  one 
place,  beating  the  ground  with  their  feet.  Being  at  first  sur- 
prised at  this  sight,  I  inquired  the  reason  of  their  standing  in 
that  manner  and  beating  the  ground  with  the  soles  of  their  feet, 
and  said,  "  They  may  thus  by  their  feet  make  holes  in  the  floor." 
At  this  the  angel  smiled  and  said,  "They  appear  to  stand  in  this 
manner,  because  they  never  think  on  any  subject  that  it  is  so, 
but  oidy  whether  it  is  so,  and  dispute  about  it;  and  when  the 
thinking  principle  proceeds  no  further  than  tins,  they  appear 
only  to  tread  and  trample  on  a  single  clod,  and  not  to  advance." 
Upon  this  I  approached  the  assembly,  and  lo !  they  appeared  to 
me  to  be  good-looking  men  and  well  dressed  ;  but  the  angels 
said,  "  This  is  their  appearance  when  viewed  in  their  own  light ; 
but  if  light  from  heaven  flows  in,  their  faces  are  changed,  and  so 
is  their  dress;  and  so  it  came  to  pass:  they  then  appeared  with 
dark  faces,  and  dressed  in  black  sackcloth ;  but  when  this  light 
was  withdrawn,  they  appeared  as  before.  I  presently  entered 
into  conversation  with  some  of  them,  and  said,  "I  heard  the 
shout  of  a  crowd  about  you,  lO  how  learned /'  may  I  be  allowed 
therefore  to  have  a  little  conversation  with  you  on  subjects  of  the 
highest  learning?"  they  replied,  "  Mention  any  subject,  and  we 
will  give  you  satisfaction."  I  then  asked,  "  What  must  be  the 
nature  of  that  religion  by  which  a  man  is  saved  ?"  They  said, 
"  We  will  divide  this  subject  into  several  parts ;  and  we  cannot 
answer  it  until  we  have  concluded  on  its  subdivisions.  The  first 
inquiry  shall  be,  Whether  religion  be  anything?  the  second, 
Whether  there  be  such  a  thing  as  salvation  or  not  ?  the  third, 
Whether  one  religion  be  more  efficacious  than  another?  the 
fourth,  Whether  there  be  a  heaven  and  a  hell?  the  fifth,  Whe- 
ther there  be  eternal  life  after  death?  besides  many  more  inqui- 
ries. Then  I  desired  to  know  their  opinion  concerning  the  first 
article  of  inquiry,  Whether  religion  be  anything?  They  began 
to  discuss  the  subject  with  abundance  of  arguments,  whether 
there  be  any  such  thing  as  religion,  and  whether  what  is  called 
religion  be  anything?  I  requested  them  to  refer  it  to  the  assem- 
bly, and  they  did  so  ;  and  the  general  answer  was,  that  the  pro- 
position required  so  much  investigation  that  it  could  not  be 

197 


232,  233 


1  _>NJUGIAL  LOVE 


finished  within  the  evening.  I  then  asked,  "  Can  you  finish  it 
within  the  year?"  and  one  of  them  said,  "  Not  within  a  hundred 
years  :"  so  I  observed,  "In  the  mean  while  you  are  without 
religion  ;"  and  he  replied,  "  Shall  it  not  be  first  demonstrated 
whether  there  be  such  a  thing  as  religion,  and  whether  what  is 
called  religion  be  anything?  if  there  be  such  a  thing,  it  must  be 
also  for  the  wise ;  if  there  be  no  such  thing,  it  must  be  only  for 
the  vulgar.  It  is  well  known  that  religion  is  called  a  bond  ;  but  ' 
it  is  asked,  for  whom?  if  it  be  only  for  the  vulgar,  it  is  not  any- 
thing in  itself;  if  it  he  likewise  for  the  wise,  it  is  something." 
On  hearing  these  arguments,  I  said  to  them,  "There  is  no  cha- 
racter you  deserve  less  than  that  of  being  learned  ;  because  all 
your  thoughts  are  confined  to  the  single  inquiry,  whether  a  thing 
be,  and  to  canvass  each  side  of  the  question.  Who  can  become 
learned,  unless  he  know  something  for  certain,  and  progressive! y 
advance  into  it,  as  a  man  in  walking  progressively  advances  from 
step  to  step,  and  thereby  successively  arrives  at  wisdom!  If  you 
follow  any  other  rule,  you  make  no  approach  to  truths,  but 
remove  them  more  and  more  out  of  sight.  To  reason  only 
whether  a  thing  be,  is  it  not  like  reasoning  about  a  cap  or  a 
tmoe,  whether  they  fit  or  not,  before  they  are  put  on  ?  and  what, 
must  be  the  consequence  of  such  reasoning,  but  that  yon  will 
not  know  whether  anything  exist,  yea,  whether  there  be  any  such 
thing  as  salvation,  or  eternal  life  after  death;  whether  one  religion 
be  more  efficacious  than  another,  and  whether  there  be  a  heaven 
and  a  hell  ?  On  these  subjects  you  cannot  possibly  think  at  all, 
so  long  as  you  halt  at  the  first  step,  and  beat  the  sand  at  setting 
out,  instead  of  setting  one  foot  before  another  anc  going  forward. 
Take  heed  to  yourselves,  lest  your  minds,  standing  thus  without 
in  a  state  of  indetermination,  should  inwardly  harden  and  become 
statues  of  salt,  and  yourselves  friends  of  Lot's  wife."  With  these 
words  I  took  my  leave,  and  they  being  indignant  threw  stones 
utter  me  ;  and  then  they  appeared  to  me  like  graven  images  of 
stone,  without  any  human  reason  in  them.  On  my  asking  the 
angels  concerning  their  lot,  they  said,  "Their  lot  is,  that  they 
are  cast  down  into  the  deep,  into  a  wilderness,  where  they  are 
forced  to  carry  burdens ;  and  in  this  case,  as  they  are  no  longer 
capable  of  rational  conversation,  they  give  themselves  up  to  idle 
prattle  and  talk,  and  appear  at  a  distance  like  asses  that  are 
heavily  laden." 

233.  The  TniRn  memokable  relation.  After  this  one  of 
the  angels  said,  "Follow  me  to  the  place  where  they  exclaim, 
'  O  how  wise  !'  and  you  shall  see  prodigies  of  men  ;  you  shall 
see  faces  and  bodies,  which  are  the  faces  and  bodies  of  a  man, 
and  yet  they  are  not  men."  I  said,  "Are  they  beasts  then?" 
he  replied,  "They  are  not  beasts,  but  beast-men;  for  they  are 
such  as  cannot  at  all  see  whether  truth  be  truth  or  not,  and  yet 
tuev  can  make  whatever  they  will  to  be  truth.    Such  persons 

"  198 


AND  ITS  CHASTE  DELIGHTS. 


233 


with  us  are  called  confirmators."  We  followed  the  vocifera- 
tion, and  came  to  the  place;  and  lo!  there  was  a  company  of 
men,  and  around  them  a  crowd,  and  in  the  crowd  some  of  noble 
blood,  who,  on  hearing  that  they  confirmed  whatever  they  said, 
and  favored  themselves  with  such  manifest  consent,  turned,  and 
said,  "O  how  wise!"  But  the  angel  said  to  me,  "Let  us  not 
go  to  them,  but  call  one  out  of  the  company."  We  called  him 
and  went  aside  with  him,  and  conversed  on  various  subjects  ;  and 
he  confirmed  every  one  of  them,  so  that  they  appeared  altogether 
as  true;  and  we  asked  him,  whether  he  could  also  confirm  the 
contrary  ?  he  said,  "  As  well  as  the  former."  Then  he  spoke 
openly  and  from  the  heart,  and  said,  "  What  is  truth?  Is  there 
anything  true  in  the  nature  of  things,  but  what  a  man  makes 
true?  Advance  any  proposition  you  please,  and  I  will  make  it 
to  be  true."  Hereupon  I  said,  "Make  this  true  ;  That  faith  is 
the  all  of  the  church."  This  he  did  so  dexterously  and  cunningly, 
that  the  learned  who  were  standing  by  admired  and  applauded 
him.  I  afterwards  requested  him  to  make  it  true,  That  charity 
is  the  all  of  the  church;  and  he  did  so:  and  afterwards,  That 
charity  is  nothing  of  the  church  :  and  he  dressed  up  each  side  of 
the  question,  and  adorned  it  so  with  appearances,  that  the  by- 
standers looked  at  each  other,  and  said,  "Is  not  this  a  wise 
man?"  But  I  said,  "Do  not  you  know  that  to  live  well  is 
charity,  and  that  to  believe  well  is  faith  ?  does  not  he  that  lives 
well  also  believe  well?  and  consequently,  is  not,  faith  of  charity, 
and  charity  of  faith?  do  you  not  see  that  this  is  true?"  He 
replied,  "  I  will  make  it  true,  and  will  then  see."  lie  did  so, 
and  said,  "Now  I  see  it;"  but  presently  he  made  the  contrary 
to  be  true,  and  then  said,  "  I  also  see  that  this  is  true."  At  this 
we  smiled  and  said,  "Are  they  not  contraries?  how  can  two 
contraries  appear  true?"  To  this  he  replied  with  indignation, 
"You  are  mistaken;  each  is  true;  since  truth  is  nothing  but 
what  a  man  makes  true."  There  was  a  certain  person  standing- 
near,  who  in  the  world  had  been  a  legate  of  the  first  rank.  He 
was  surprised  at  this  assertion,  and  said,  "  I  acknowledge  that  in 
the  world  something  like  this  method  of  reasoning  prevails  ;  but 
still  you  are  out  of  your  senses.  Try  if  you  can  make  it  to  be 
true,  that  light  is  darkness,  and  darkness  light."  He  replied, 
"  I  will  easily  do  this.  What  are  light  and  darkness  but  a 
state  of  the  eye?  Is  not  light  changed  into  shade  when  the 
eye  comes  out  of  sunshine,  and  also  when  it  is  kept  intensely 
fixed  on  the  sun  ?  Who  does  not  know,  that  the  state  of  the 
eye  in  such  a  case  is  changed,  and  that  in  consequence  light 
appears  as  shade ;  and  on  the  other  hand,  when  ihe  state  01 
the  eye  is  restored,  that  shade  appears  as  light?  Does  not 
an  owl  see  the  darkness  of  night  as  the  light  of  day,  and  the 
light  of  day  as  the  darkness  of  night,  and  also  the  sun  itself  as  an 
opaque  and  dusky  globe  ?    If  any  man  had  the  eyes  of  an  owL. 

199 


233 


CONJUGIAL  LOVE 


which  would  he  call  light  and  which  darkness?  "What  then  ia 
light  but  the  state  of  the  eye?  and  if  it  be  a  state  of  the  eye,  ia 
not  light  darkness,  and  darkness  light?  therefore  each  of  the 
propositions  is  true."  Afterwards  the  legate  asked  him  to  make 
this  true,  That  a  raven  is  white  and  not  black;  and  he  replied, 
"  I  will  do  this  also  with  ease;  and  he  said,  "Take  a  needle  or 
razor,  and  lay  open  the  feathers  or  quills  of  a  raven  ;  are  they 
not  white  within  ?  Also  remove  the  feathers  and  quills,  and  look 
at  its  skin  ;  is  it  not  white?  What  is  the  blackness  then  which 
envelops  it  but  a  shade,  which  ought  not  to  determine  the 
raven's  color  ?  That  blackness  is  merely  a  shade,  I  appeal  to  the 
skilful  in  the  science  of  optics,  who  will  tell  you,  that  if  you 
pound  a  black  stone  or  glass  into  fine  powder,  you  will  see  that 
the  powder  is  white."  But  the  legate  replied,  "  Does  not  the 
raven  appear  black  to  the  sight?"  The  confirinator  answered, 
''Will  you,  who  are  a  man,  think  in  any  case  from  appearance? 
you  may  indeed  sayjfrom  appearance,  that  a  crow  is  black,  but 
you  cannot  think  so ;  as  for  example,  you  may  speak  from  the 
appearance  and  say  that  the  sun  rises,  advances  to  its  meridian 
altitude,  and  sets;  but,  as  you  are  a  man,  you  cannot  think  so; 
because  the  sun  stands  unmoved  and  the  earth  only  changes  its 
position.  The  case  is  the  same  with  the  raven ;  appearance  is 
appearance;  and  say  what  you  will,  a  raven  is  altogether  and 
entirely  white ;  it  grows  white  also  as  it  grows  old  ;  and  this  I 
have  seen."  We  next  requested  him  to  tell  us  from  his  heart, 
whether  he  was  in  joke,  or  whether  he  really  believed  that 
nothing  is  true  but  what  a  man  makes  true?  .and  he  replied, 
"  I  swear  that  I  believe  it."  Afterwards  the  legate  asked  him, 
whether  he  could  make  it  true  that  he  was  out  of  his  senses ;  and 
lie  said,  "  I  can  ;  but  I  do  not  choose':  who  is  not  out  of  his 
senses?"  When  the  conversation  was  thus  ended,  this  universal 
confirinator  was  sent  to  the  angels,  to  be  examined  as  to  his  true 
quality  ;  and  the  report  they  afterwards  made  was,  that  he  did 
not  possess  even  a  single  grain  of  understanding  ;  because  all  that 
is  above  the  rational  principle  was  closed  in  him,  and  that  alone 
which  is  below  wasopen.  Above  the  rational  principle  isheavenly 
light,  and  below  it  is  natural  light ;  and  this  light  is  such  that 
it  can  confirm  whatever  it  pleases;  but  if  heavenly  light  does 
not  flow  into  natural  light,  a  man  does  not  see  whether  any  thing 
true  is  true,  and  consequently  neither  does  he  see  that  any  thing 
false  is  false.  To  see  in  either  case  is  by  virtue  of  heavenly  light 
in  natural  light;  and  heavenly  light  is  from  the  God  of  heaven, 
who  is  the  Lord;  therefore  this  universal  confirinator  is  not  a 
man  or  a  beast,  but  a  beast-man.  I  questioned  the  angel  con- 
cerning the  lot  of  such  persons,  and  whether  they  can  be  together 
with  those  who  are  alive,  since  every  one  has  life  from  heavenly 
light,  and  from  this  light  has  understanding.  He  said,  that 
bucIi  persons  when  they  are  alone,  can  neither  think  nor  express 
2UU 


AND  ITS  CHASTE  DELIGHTS. 


233,  234 


their  thoughts,  but  stand  mute  like  machines,  and  as  in  a  deep 
sleep;  but  that  they  awake  as  soon  as  any  sound  strikes  their 
ears :  and  he  added,  that  those  become  such,  who  are  inmostly 
wicked  ;  into  these  no  heavenly  light  can  flow  from  above,  but 
only  somewhat  spiritual  through  the  world,  whence  they  derive 
the  faculty  of  confirming.  As  he  said  this,  I  heard  a  voice  from 
the  angels  who  had  examined  the  confirmation,  saying  to  me, 
"  From  what  you  have  now  heard  form  a  general  conclusion." 
I  accordingly  formed  the  following :  "  That  intelligence  does  not 
consist,  in  being  able  to  confirm  whatever  a  man  pleases,  but  in 
being  able  to  see  that  what  is  true  is  true,  and  what  is  false  is 
false."  After  this  I  looked  towards  the  company  where  the  con- 
firm ators  stood,  and  where  the  crowd  about  them  shouted,  "  0 
how  wise!"  and  lo  !  a  dusky  cloud  covered  them,  and  in  the 
cloud  were  owls  and  bats  on  the  wing;  and  it  was  said  to  me, 
"  The  owls  and  bats  flying  in  the  dusky  cloud,  are  correspon- 
dences and  consequent  appearances  of  their  thoughts;  because 
confirmations  of  falsities  so  as  to  make  them  appear  like  truths, 
are  represented  in  this  world  under  the  forms  of  birds  of  night, 
whose  eyes  are  inwardly  illuminated  by  a  false  light,  from  which 
they  see  objects  in  the  dark  as  if  in  the  light.  By  such  a  false 
spiritual  light  are  those  influenced  who  confirm  falses  until  they 
seem  as  truths,  and  afterwards  are  said  and  believed  to  be 
truths  :  all  such  see  backwards,  and  not  forwards. 


ON  THE  CAUSES  OF  COLDNESS,   SEPARATION,   AND  DIVORCE 
IN  MARRIAGES. 

234.  In  treating  here  on  the  causes  of  coldness  in  mar- 
riages, we  shall  treat  also  at  the  same  time  on  the  causes  of  se- 
paration, and  likewise  of  divorce,  because  they  are  connected  ; 
for  separations  come  from  no  other  source  than  from  coldnesses, 
which  are  successively  inborn  after  marriage,  or  from  causes  dis- 
covered after  marriage,  from  which  also  coldness  springs;  but 
divorces  come  from  adulteries  ;  for  these  are  altogether  opposite 
to  marriages ;  and  opposites  induce  coldness,  if  not  in  both 
parties,  at  least  in  one.  This  is  the  reason  why  the  causes  of 
coldness,  separations,  and  divorces,  are  brought  together  into 
one  chapter.  But  the  coherence  of  the  causes  will  be  more 
clearly  discerned  from  viewing  them  in  the  following  series  : — 
I.  There  are  spiritual  heat  and  spiritual  cold  •  and  spiritual 
heat  is  love,  and  spiritual  cold  the  privation  thereof.  ±1.  Spir- 
itual  cold  in  marriages  is  a  disunion  of  souls  and  a  disjunction 
of  minds,  whence  come  indifference,  discord,  contempt,  disdain, 
and  aversion  •  from  which,  in  several  cases,  at  length  comes  sepa- 
ration as  to  bed,  chamber,  and  house.  III.  There  are  several 
successive  causes  of  cold,  some  internal,  some  external,  and  srm6 

201 


234,  235 


CONJUGIAL  LOVE 


accidental.  IV.  Internal  causes  of  cold  are  from  religion.  V. 
The  first  of  these  causes  is  the  rejection  of  religion  by  each  of  the 
parties.  VI.  The  second  is,  that  one  has  religion  and  not  the 
other.  VII.  The  third  is,  that  one  is  of  one  religion  and  the  other 
<f  another.  VIII.  The  fourth  is  the  falsity  of  the  religion 
imbibed.  IX.  With  many,  these  are  causes  of  internal  cold,  but 
not  at  the  same  time  of  external.  X.  There  are  also  several  ex- 
ternal causes  of  cold  /  the  first  of  which  is  dissimilitude  of  minds 
and  manners.  XL  The  second  is,  that  conjugial  love  is  believed 
to  be  the  same  as  adulterous  love,  only  that  the  latter  is  not 
allowed  by  law-,  but  the  former  is.  XII.  The  third  is,  a  striving 
for  pre-eminence  between  married  partners.  XIII.  Thefourthis, 
a  want  of  determination  to  any  employment  or  business,  whence 
comes  wandering  passion.  XlV.  The  fifth  is,  inequality  of  ex- 
ternal rank  and  condition.  XV.  There  are  also  causes  of 
separation.  XVI.  The  first  of  them  is  a  vitiated  state  of  mind. 
XVII.  The  second  is  a  vitiated  state  of  body.  XVIII.  The  third 
is  impotence  before  marriage.  XIX.  Adultery  is  the  cause  of 
divorce.  XX.  There  are  also  several  accidental  causes  of  cold; 
the  first  of  which  is,  that  enjoyment  is  common  (or  cheap),  be- 
cause continually  allowed.  XXI.  The  second  is,  that  living  with 
a  married  partner,  from  a  covenant  and  compact,  seems  to  be 
forced  and  not  free.  XXII.  The  third  is,  affirmation  on  the  part 
of  the  wife,  and  her  talking  incessantly  about  love.  XXIII. 
The  fourth  is,  the  man's  continually  thinking  that  his  wife  is 
willing  ;  and  on  the  other  hand,  the  wife's  th  inking  that  the  man 
is  not  willing.  XXIV.  As  cold  is  in  the  mind  it  is  also  in 
the  body ;  and  according  to  the  increase  of  that  cold,  the  ex- 
ternals also  of  the  body  are  closed.  AVe  proceed  to  an  explana- 
tion of  each  article. 

235.  There  are  spiritual  heat  and  spiritual  cold  ; 
and  spiritual  heat  is  love,  and  spiritual  cold  18  the  pri- 
VATION thereof.  Spiritual  heat  is  from  no  other  source  than 
the  sun  of  the  spiritual  world  ;  for  there  is  in  that  world  a  sun 
proceeding  from  the  Lord,  who  is  in  the  midst  of  it;  and  as  it 
is  from  the  Lord,  it  is  in  its  essence  pure  love.  This  sun  appeal's 
fiery  before  tbeangels,  just  as  the  sun  of  our  world  appeal's  before 
men.  The  reason  of  its  appearing  fiery  is,  because  love  is  spir- 
itual fire.  From  that  sun  proceed  both  heat  and  light ;  but  as 
that  sun  is  pure  love,  the  heat  thence  derived  in  its  essence  is 
love,  and  the  light  thence  derived  in  its  essence  is  wisdom  ;  hence 
it  is  manifest  what  is  the  source  of  spiritual  heat,  and  that  spir- 
itual heat  is  love.  But  we  will  also  briefly  explain  the  source  of 
spiritual  cold.  It  is  from  the  sun  of  the  natural  world,  and  its 
heat  and  light.  The  sun  of  the  natural  world  was  created  that 
its  heat  and  light  might  receive  in  them  spiritual  heat  and  light, 
and  by  means  of  the  atmospheres  might  convey  spiritual  heat  and 
light  even  to  ultimates  in  the  earth,  in  order  to  produce  effects 
202 


AND  ITS  CHASTE  DELIGHTS. 


23".—  237 


of  ends,  which  are  of  the  Lord  in  his  sun,  and  also  to  clothe  spir- 
itual principles  with  suitable  garments,  that  is,  with  materials, 
to  operate  ultimate  ends  in  nature.  These  effects  are  produced 
when  spiritual  heat  is  joined  to  natural  heat;  but  the  contrary 
comes  to  pass  when  natural  heat  is  separated  from  spiritual  heat, 
as  is  the  case  with  those  who  love  natural  things,  and  reject 
spiritual :  with  such,  spiritual  heat  becomes  cold.  The  reason 
why  these  two  loves,  which  from  creation  are  in  agreement, 
become  thus  opposite,  is,  because  in  such  case  the  dominant  heat 
becomes  the  servant,  and  vice  versa  /  and  to  prevent  this  effect, 
spiritual  heat,  which  from  its  lineage  is  lord,  then  recedes;  and 
in  those  subjects,  spiritual  heat  grows  cold,  because  it  becomes 
opposite.  From  these  considerations  it  is  manifest  that  spiritual 
cold  is  the  privation  of  spiritual  heat.  In  what  is  here  said,  by 
heat  is  meant  love  ;  because  that  heat  living  in  subjects  is  felt  as 
love.  I  have  heard  in  the  spiritual  world,  that  spirits  merely 
natural  grow  intensely  cold  while  they  apply  themselves  to  the 
side  of  some  angel  who  is  in  a  state  of  love ;  and  that  the  case  h 
similar  in  regard  to  the  infernal  spirits,  while  heat  flows  into 
them  out  of  heaven  ;  and  that  nevertheless  among  themselves, 
when  the  heat  of  heaven  is  removed  from  them,  they  are  inflamed 
with  great  heat. 

236.  II.  Spiritual  cold  in  marriages  is  a  disunion  of 

SOULS  AND  A  DISJUNCTION  OF  MINDS,  WnENCE  COME  INDIFFER- 
ENCE, DISCORD,  CONTEMPT,  DISDAIN,  AND  AVERSION  ;  FROM 
WHICH,  IN  SEVERAL  CASES,   AT  LENGTH  COMES    SEPARATION  AS  TO 

bed,  chamber,  and  house.  That  these  effects  take  place  with 
married  partners,  while  their  primitive  love  is  on  the  decline, 
and  becomes  cold,  is  too  well  known  to  need  any  comment.  The 
reason  is  ;  because  conjugial  cold  above  all  others  resides  in 
human  minds:  for  the  essential  conjugial  principle  is  inscribed 
on  the  soul,  to  the  end  that  a  soul  may  be  propagated  from  a 
soul,  and  the  soul  of  the  father  into  the  offspring.  Hence  it  is 
that  this  cold  originates  there,  and  successively  goes  downward 
into  the  principles  thence  derived,  and  infects  them ;  and  thus 
changes  the  joys  and  delights  of  the  primitive  love  into  what  is 
sad  and  undelightful. 

237.  III.  There  are  several  successive  causes  of  cold, 

SOME  INTERNAL,  SOME    EXTERNAL,  AND  SOME  ACCIDENTAL.  That 

there  are  several  causes  of  cold  in  marriages,  is  known  in  the 
Avorld ;  also  that  they  arise  from  many  external  causes  ;  but  it  is 
not  known  that  the  origins  of  the  causes  lie  concealed  in  the 
inmost  principles,  and  that  from  these  they  descend  into  the 
principles  thence  derived,  until  they  appear  in  externals;  in 
order  therefore  that  it  may  be  known  that  external  causes  ave 
not  causes  in  themselves,  but  derived  from  causes  in  themselves, 
which,  as  was  said,  are  in  inmost  principles,  we  will  first  distri- 

203 


239— 2  i2 


CONJOGIAL  LOVK 


bute  the  causes  generally  into  internal  and  external,  and  after- 
wards will  particularl}''  examine  them. 

238.  IV.  Internal  causes  of  cold  are  from  religion. 
That  the  very  origin  of  conjugial  love  resides  in  the  inmost  prin- 
ciples of  man,  that  is,  in  his  soul,  is  demonstrable  to  every  one 
from  the  following  considerations  alone ;  that  the  soul  of  the 
offspring  is  from  the  father,  which  is  known  from  the  similitude 
of  inclinations  and  affections,  and  also  from  the  general  character 
of  the  countenance  derived  from  the  father  and  remaining  with 
very  remote  posterity;  also  from  the  propagative  faculty  im- 
planted in  souls  from  creation ;  and  moreover  by  what  is 
analogous  thereto  in  the  subjects  of  the  vegetable  kingdom,  in 
that  there  lies  hid  in  the  inmost  principles  of  germination  the 
propagation  of  the  seed  itself,  and  thence  of  the  whole,  whether 
it  be  a  tree,  a  shrub,  or  a  plant.  This  propagative  or  plastic 
force  in  seeds  in  the  latter  kingdom,  and  in  souls  in  the  other, 
is  from  no  other  source  than  the  conjugial  sphere,  which  is  that 
of  good  and  truth,  and  which  perpetually  emanates  and  flows  in 
from  the  Lord  the  Creator  and  Supporter  of  the  universe ;  con- 
cerning which  sphere,  see  above,  n.  222 — 225 ;  and  from  the 
endeavour  of  those  two  principles,  good  and  truth,  therein,  to 
unite  into  a  one.  This  conjugial  endeavour  remains  implanted 
in  souls,  and  conjugial  love  exists  by  derivation  from  it  as  its 
origin.  That  this  same  marriage,  from  which  the  above  universal 
sphere  is  derived,  constitutes  the  church  with  man,  has  been 
abundantly  shewn  above  in  the  chapter  on  the  marriage  of 
good  and  truth,  and  frequently  elsewhere.  Hence  there  is  all 
the  evidence  of  rational  demonstration,  that  the  origin  of  the 
church  and  of  conjugial  love  are  in  one  place  of  abode,  and  in  a 
continual  embrace ;  but  on  this  subject  see  further  particulars 
aibove,  n.  130,  where  it  was  proved,  that  conjugial  love  is  accord- 
ing to  the  state  of  the  church  with  man  ;  thus  that  it  is  grounded 
in  religion,  because  religion  constitutes  this  state.  Man  also 
was  created  with  a  capacity  of  becoming  more  and  more  interior, 
and  thereby  of  being  introduced  or  elevated  nearer  and  nearer  to 
that  marriage,  and  thus  into  love  truly  conjugial,  and  this  even 
so  far  as  to  perceive  a  state  of  its  blessedness.  That  religion  is 
the  only  means  of  introduction  and  elevation,  appears  clearly 
from  what  was  said  above,  namely,  that  the  origin  of  the  church 
and  of  conjugial  love  are  in  the  same  place  of  abode,  and  in 
mutual  embrace  there,  and  that  hence  they  must  needs  be  con- 
joined. 

239.  From  what  has  been  said  above  it  follows,  that  where 
there  is  no  religion,  there  is  no  conjugial  love  ;  and  that  where 
there  is  no  conjugial  love,  there  is  cold.  That  conjugial  cold  is 
the  privation  of  that  love,  maybe  seen  above,  n.  235 ;  con- 
sequently that  Conjugial  cold  is  also  a  privation  of  a  state  of  the 


AND  ITS  CHASTE  DELIGHTS. 


239—241 


church,  or  of  religion.  Sufficient  evidence  of  the  truth  of  this 
may  be  deduced  from  the  general  ignorance  that  now  prevails 
concerning  love  truly  conjugial.  In  these  times,  who  knows, 
and  who  is  willing  to  acknowledge,  and  who  will  not  be  surprised 
to  hear,  that  the  origin  of  conjugial  love  is  deduced  hence  ?  But 
the  only  cause  and  source  of  this  ignorance  is,  that,  notwith- 
standing there  is  religion,  still  there  are  not  the  truths  of 
religion  ;  and  what  is  religion  without  truths?  That  there  is  a 
want  of  the  truths  of  religion,  is  fully  shown  in  the  Apocalypse 
Revealed  ;  see  also  the  memorable  relation,  n.  566  of  that 
work. 

240.  V.  Of  internal  causes  of  cold  the  first  is  the 

REJECTION    OF   RELIGION  BY  EACH  OF   THE  PARTIES.      Those  whc 

reject  the  holy  things  of  the  church  from  the  face  to  the  hinder 
part  of  the  head,  or  from  the  breast  to  the  back,  have  not  any 
good  love  ;  if  any  proceeds  apparently  from  the  body,  still  there 
is  not  any  in  the  spirit.  With  such  persons  goods  place  them- 
selves on  the  outside  of  evils,  and  cover  them,  as  raiment 
glittering  with  gold  covers  a  putrid  body.  The  evils  which  reside 
within,  and  are  covered,  are  in  general  hatreds,  and  thence 
intestine  combats  against  everything  spiritual;  for  all  things  of 
the  church  which  they  reject,  are  in  themselves  spiritual ;  and  as 
love  truly  conjugial  is  the  fundamental  love  of  all  spiritual  lovess, 
as  was  shewn  above,  it  is  evident  that  interior  hatred  is  contrary 
to  it,  and  that  the  interior  or  real  love  with  such  is  in  favor  of 
the  opposite,  which  is  the  love  of  adultery  ;  therefore  such  per- 
sons, more  than  others,  will  be  disposed  to  ridicule  this  truth, 
that  every  one  has  conjugial  love  according  to  the  state  of  the 
church  ;  yea,  they  will  possibly  laugh  at  the  very  mention  of  love 
truly  conjugial;  but  be  it  so;  nevertheless  they  are  to  be  par- 
doned, because  it  is  as  impossible  for  them  to  distinguish  in 
thought  between  the  marriage  embrace  and  the  adulterous,  as  it 
is  for  a  camel  to  go  through  the  eye  of  a  needle.  Such  persons, 
as  to  conjugial  love,  are  starved  with  cold  more  than  others.  If 
they  keep  to  their  married  partners,  it  is  only  on  account  of  some 
of  the  external  causes  mentioned  above,  n.  153,  which  withhold 
and  bind  them.  Their  interiors  of  the  soul  and  thence  of  the 
mind  are  more  and  more  closed,  and  in  the  body  are  stopped  up  ; 
and  in  this  case  even  the  love  of  the  sex  is  thought  little  of,  or 
becomes  insanely  lascivious  in  the  interiors  of  the  body,  and 
thence  in  the  lowest  principles  of  their  thought.  It  is  these  who 
are  meant  in  the  memorable  relation,  n.  79,  which  they  may 
read  if  they  please. 

241.  VI.  Of  internal  causes  of  cold  the  second  is, 

THAT   ONE  OF  THE  PARTIES  HAS  RELIGION    AND  NOT    THE  OTHER. 

The  reason  of  this  is,  because  the  souls  must  of  course  disagree  ; 
for  the  soul  of  one  is  open  to  the  reception  of  conjugial  love, 
while  the  soul  of  the  other  is  closed  to  it.  It  is  closed  with  the 

205 


211 — 243 


CONJUGIAL  LOVE 


party  that  lias  not  religion,  and  it  is  open  with  the  one  that  has; 
hence  such  persons  cannot  live  together  harmoniously ;  and  when 
once  conjngial  love  is  banished,  there  ensues  cold;  but  this  is 
with  the  party  that  has  no  religion.  This  cold  cannot  be  dissi- 
pated except  by  the  reception  of  a  religion  agreeing  with  that  of 
the  other  party,  if  it  be  true  ;  otherwise,  with  the  party  that  has 
no  religion,  there  ensues  cold,  which  descends  from  the  soul  into 
the  bod}7,  even  to  the  cuticles ;  in  consequence  of  which  he  can 
no  longer  look  his  married  partner  directly  in  the  face,  or  accost 
her  in  a  communion  of  respirations,  or  speak  to  her  except  in  a 
subdued  tone  of  voice,  or  touch  her  with  the  hand,  and  scarcely 
with  the  back;  not  to  mention  the  insanities  which,  proceeding 
from  that  cold,  make  their  way  into  the  thoughts,  which  they 
do  not  make  known  ;  and  this  is  the  reason  why  such  marriages 
dissolve  of  themselves.  Moreover,  it  is  well  known,  that  an  im- 
pious man  thinks  meanly  of  a  married  partner  ;  and  all  who  are 
without  religion  are  impious. 

242.  VII.    Of  internal  causes  of  cold  the  third  is, 

THAT     ONE    OF    THE    PARTIES    IS     OF    ONE    RELIGION    AND  THE 

other  of  another.  The  reason  of  this  is,  because  with  such 
persons  good  cannot  be  conjoined  with  its  corresponding  truth  ; 
for  as  was  shewn  above,  the  wife  is  the  good  of  the  husband's 
truth,  and  he  is  the  truth  of  the  wife's  good.  Hence  of  two 
souls  there  cannot  be  made  one  soul ;  and  hence  the  stream  of 
that  love  is  closed:  and  consequently  a  conjngial  principle  is 
entered  upon,  which  has  a  lower  place  of  abode,  and  which  is 
that  of  good  with  another  truth,  or  of  truth  with  another  good 
than  its  own,  between  which  there  cannot  be  any  harmonious 
love :  hence  with  the  married  partner  that  is  in  a  false  religion, 
there  commences  a  cold,  which  grows  more  intense  in  proportion 
as  he  differs  from  the  other  party.  On  a  certain  time,  as  I  was 
wandering  through  the  streets  of  a  great  city  inquiring  for  a 
odging,  1  entered  a  house  inhabited  by  married  partners  of  a 
different  religion ;  being  ignorant  of  this  circumstance,  the  angels 
instantly  accosted  me,  and  said,  "  We  cannot  remain  with  you 
in  that  house  ;  for  the  married  partners  who  dwell  there  differ  in 
religion."  This  they  perceived  from  the  internal  disunion  of 
their  souls. 

243.  VIII.  Of  internal  cai-ses  of  cold  the  fourth  is, 
the  falsity  of  the  religion.  This  is,  because  falsity  in  spir- 
itual things  either  takes  away  religion  or  defiles  it.  It  takes  it 
from  those  with  whom  genuine  truths  are  falsified;  it  defiles  it, 
where  there  are  indeed  falsities,  but  not  genuine  truths,  which 
therefore  could  not  be  falsified.  In  the  latter  case  there  may  be 
imputed  goods  with  which  those  falses  may  be  conjoined  by 
applications  from  the  Lord  ;  for  those  falses  arc  like  various  dis- 
cordant tones,  which  by  artful  arrangements  and  combinations 
wre  brought  into  harmony,  and  communicate  to  harmony  ita 


AND  ITS  CHASTK  DELIGHTS. 


243—215 


agreeableness  :  in  fliis  case  some  conjugial  love  is  communicable ; 
but  with  those  who  have  falsified  with  themselves  the  genuine 
truths  of  the  church,  it  is  not  communciable.  The  prevailing 
ignorance  concerning  love  truly  conjugial,  or  a  negative  doubting 
respecting  the  possibility  of  the  existence  of  such  love,  is  from 
persons  ot  the  latter  description ;  and  from  the  same  source  also 
comes  the  wild  imagination,  in  the  minds  of  the  generality,  that 
adulteries  are  not  evils  in  a  religions  point  of  view. 

244.  IX.  With  many,  the  above-mentioned  are  causes 

OF  INTERNAL  COLD,  15UT  NOT  AT  THE  SAME  TIME  OF  EXTERNAL.  If 

the  causes  above  pointed  out  and  confirmed,  which  are  the  cause? 
of  internal  cold,  produced  similar  external  cold,  as  many  separa- 
tions would  ensue  as  there  are  cases  of  internal  cold,  which  are 
as  many  as  there  are  marriages  of  those  who  are  in  a  false  or 
a  different  religion,  or  in  no  religion  ;  respecting  whom  we  have 
already  treated  ;  and  yet  it  is  well-known,  that  many  such  live 
together  as  if  they  mutually  loved  and  were  friendly  to  each 
other:  but  whence  this  originates,  with  those  who  are  in  inter- 
nal cold,  will  be  shewn  in  the  following  chapter  concerning  the 

CAUSES  OF  APPARENT  LOVE,  FRIENDSHIP,  AND  FAVOR  IN  MARRIAGES. 

There  are  several  causes  which  conjoin  minds  {animos),  but  still 
do  not  conjoin  souls ;  among  these  are  some  of  those  mentioned 
above,  n.  183  ;  but  still  cold  lies  interiorly  concealed,  and  makes 
itself  continually  observed  and  felt.  With  such  married  partners 
the  affections  depart  from  each  other;  but  the  thoughts,  while 
they  come  forth  into  speech  and  behaviour,  for  the  sake  of 
apparent  friendship  and  favor,  are  present;  therefore  such  per- 
sons know  nothing  of  the  pleasantness  and  delight,  and  still  less 
of  the  satisfaction  and  blessedness  of  love  truly  conjugial,  ac- 
counting them  to  be  little  else  than  fables.  These  are  of  the 
number  of  those  who  deduce  the  origin  of  conjugial  love  from 
the  same  causes  with  the  nine  companies  of  wise  ones  assembled 
from  the  several  kingdoms  of  Europe;  concerning  whom  see  the 
memorable  reeation  above,  n.  103 — 114. 

245.  It  may  be  urged  as  an  objection  to  what  has  been 
proved  above,  that  still  the  soul  is  propagated  from  the  father 
although  it  is  not  conjoined  to  the  soul  of  the  mother,  yea, 
although  cold  residing  therein  causes  separation;  but  the  reason 
why  souls  or  offspring  are  nevertheless  propagated  is,  because 
the  understanding  of  the  man  is  not  closed,  but  is  capable  of 
being  elevated  into  the  light  into  which  the  soul  is  ;  but  the  love 
of  his  will  is  not  elevated  into  the  heat  corresponding  to  the 
light  there,  except  by  the  life,  which  makes  him  from  natural 
become  spiritual ;  hence  it  is,  that  the  soul  is  still  procreated, 
but,  in  the  descent,  while  it  becomes  seed,  it  is  veiled  over  by 
such  things  as  belong  to  his  natural  love  ;  from  this  springs  here- 
ditary evil  To  these  considerations  I  will  add  an  arcanum  from 
heaven,  namely,  that  between  the  disjoined  souls  of  two  persons, 

207 


245—247 


CONJUGIA.L  LOVE 


especially  of  married  partners,  there  is  effected  conjunction  in  a 
middle  love;  otherwise  there  would  be  no  conception  with  mm 
{homines).  Besides  what  is  here  said  of  conjngial  cold,  and  its 
place  of  abode  in  the  supreme  region  of  the  mind,  see  the  last 
memorable  relation  of  this  chapter,  n.  270. 

246.  X.  There  are  also  several  external  causes  of 
cold,  the  first  of  which  is  dissimilitude  of  minds  and 
manners.  There  are  both  internal  and  external  similitudes  and 
dissimilitudes.  The  internal  arise  from  no  other  source  than 
religion  ;  for  religion  is  implanted  in  souls,  and  by  them  is  trans- 
mitted from  parents  to  their  offspring  as  the  supreme  inclination; 
for  the  soul  of  every  man  derives  life  from  the  marriage  of  good 
and  truth,  and  from  this  marriage  is  the  church;  and  as  the 
church  is  various  and  different  in  the  several  parts  of  the  world, 
therefore  also  the  souls  of  all  men  are  various  and  different; 
wherefore  internal  similitudes  and  dissimilitudes  are  from  this 
source,  and  according  to  them  the  conjngial  conjunctions  of 
which  we  have  been  treating;  but  external  similitudes  and  dissi- 
militudes are  not  of  the  souls  but  of  minds;  by  minds  {animos)  wo 
mean  the  affections  and  thence  the  external  inclinations,  which 
are  principally  insinuated  after  birth  by  education,  social  inter- 
course, and  consequent  habits  of  life  ;  for  it  is  usual  to  say,  I 
have  a  mind  to  do  this  or  that;  which  indicates  an  affection  and 
inclination  to  it.  Persuasions  conceived  respecting  this  or  that 
kind  of  life  also  form  those  minds  ;  hence  come  inclinations  to 
enter  into  marriage  even  with  such  as  are  unsuitable,  and  like- 
wise to  refuse  consent  to  marriage  with  such  as  are  suitable;  but 
still  these  marriages,  after  a  certain  time  of  living  together,  vary 
according  to  the  similitudes  and  dissimilitudes  contracted  here- 
ditarily and  also  by  education  ;  and  dissimilitudes  induce  cold. 
So  likewise  dissimilitudes  of  manners;  as  for  example,  an  ill- 
mannered  man  or  woman,  joined  with  a  well-bred  one  ;  a  neat 
man  or  woman,  joined  with  a  slovenly  one;  a  litigious  man  or 
woman,  joined  with  one  that  is  peaceably  disposed  ;  in  a  word, 
an  immoral  man  or  woman,  joined  with  amoral  one.  Mar- 
riages of  such  dissimilitudes  are  not  unlike  the  conjunctions  of 
different  species  of  animals  with  each  other,  as  of  sheep  and 
goats,  of  stags  and  mules,  of  turkeys  and  geese,  of  sparrows  and 
the  nobler  kind  of  birds,  yea,  as  of  dogs  and  cats,  which  from 
their  dissimilitudes  do  not  consociate  with  each  other,  but  in 
the  human  kind  these  dissimilitudes  are  indicated  not  by  faces, 
but  by  habits  of  life  ;  wherefore  external  colds  are  from  this 
source. 

247.  XL  Of  external  causes  of  cold  the  second  is, 

THAT  CONJUGIAL  LOVE  IS  BELIEVED  TO  BE  THE  SAME  AS  ADULTE- 
ROUS LOVE,  OtfLY  THAT  THE  LATTER  IS  NOT  ALLOWED  BY  LAW,  BUr 

the  former  is.    That  this  is  a  source  of  cold,  is  obvious  to  rea- 
son, while  it  is  considered  that  adulterous  love  is  diametrically 
20S 


AND  ITS  CHASTE  DELIGHTS. 


247—219 


opposite  to  conjugial  love;  wherefore  when  it  is  helieved  that 
conjugial  love  is  the  same  as  adulterous,  they  both  become  alike 
in  idea;  and  in  such  case  a  wife  is  regarded  as  a  harlot,  and 
marriage  as  uncleanness  ;  the  man  himself  also  is  an  adulterer, 
if  not  in  body,  still  in  spirit.  That  hence  ensue  contempt,  dis- 
dain, and  aversion,  between  the  man  and  his  woman,  and  there- 
by intense  cold,  is  an  unavoidable  consequence  ;  for  nothing 
stores  up  in  itself  conjugial  cold  more  than  adulterous  love  ;  and 
as  adulterous  love  also  passes  into  such  cold,  it  may  not  unde- 
servedly be  called  essential  conjugial  cold. 

248.  XII.  Of  kxteenal  causes  of  cold  the  third  is,  a 

STRIVING     FOR     PRE-EMINENCE      BETWEEN     MARRIED  PARTNERS. 

This  is,  because  conjugial  love  principally  respects  the  union  of 
wills,  and  the  freedom  of  decision  thence  arising  ;  both  which  are 
ejected  from  the  married  state  by  a  striving  for  pre-eminence  or 
superiority  ;  for  this  divides  and  tears  wills  into  pieces,  and 
changes  the  freedom  of  decision  into  servitude.  During  the 
influence  of  such  striving,  the  spirit  of  one  of  the  parties  medi- 
tates violence  against  the  other  ;  if  in  such  case  their  minds  were 
laid  open  and  viewed  by  spiritual  sight,  they  would  appear  like 
two  boxers  engaged  in  combat,  and  regarding  each  other  with 
hatred  and  favor  alternately  ;  with  hatred  while  in  the  vehemence 
of  striving,  and  with  favor  while  in  the  hope  of  dominion,  and 
while  under  the  influence  of  lust.  After  one  has  obtained  the 
victory  over  the  other,  this  contention  is  withdrawn  from  the 
externals,  and  betakes  itself  into  the  internals  of  the  mind,  and 
there  abides  with  its  restlessness  stored  up  and  concealed.  Hence 
cold  ensues  both  to  the  subdued  party  or  servant,  and  to  the 
victor  or  dominant  part)'.  The  reason  why  the  latter  also  suffers 
cold  is,  because  conjugial  love  no  longer  exists  with  them,  and 
the  privation  of  this  love  is  cold  ;  see  n.  235.  In  the  place  of 
conjugial  love  succeeds  heat  derived  from  pre-eminence  ;  but  this 
heat  is  utterly  discordant  with  conjugial  heat,  yet  it  can  exteriorly 
resemble  it  by  means  oflue-t.  After  a  tacit  agreement  between 
the  parties,  it  appears  as  if  conjugial  love  was  made  friendship  ; 
but  the  difference  between  conjugial  and  servile  friendship  in 
marriages,  is  like  that  between  light  and  shade,  between  a  living 
tire  and  an  ignis  fatuus,  yea,  like  that  between  a  well-condi- 
tioned man  and  one  consisting  only  of  bone  and  skin. 
.  249.  XIII.  Of  external  causes  of  cold  the  fourth  is, 

A   WANT  OF   DETERMINATION    TO   ANY   EMPLOYMENT  OR  BUSINESS, 

whence  comes  wandering  passion.  Man  {homo)  was  created 
for  use,  because  use  is  the  continent  of  good  and  truth,  from  the 
marriage  of  which  proceeds  creation,  and  also  conjugial  love,  as 
was  shewn  above.  By  employment  and  business  we  mean  every 
application  to  uses  ;  while  therefore  a  man  is  in  any  employment 
and  business,  or  in  any  use,  in  such  case  his  mind  is  limited  and 
circumscribed  as  in  a  circle,  within  which  it  is  successively  ar- 

14  2liy 


249,  250 


CONJUGIAL  LOVE 


ranged  into  a  form  truly  human,  from  which  as  from  a  house  he 
Bees  various  concupiscences  out  of  himself,  and  by  sound  reason 
within  exterminates  them  ;  consequently  also  he  exterminates  the 
wild  insanities  of  adulterous  lust;  hence  it  is  that  conjugial  heat 
remains  better  and  longer  with  such  than  with  others.  The 
reverse  happens  with  those  who  give  themselves  up  to  sloth  and 
ease  ;  in  such  case  the  mind  is  unlimited  and  undetermined,  and 
hence  the  man  {homo)  admits  into  the  whole  of  it  everything 
vain  and  ludicrous  which  flows  in  from  the  world  and  the  body, 
and  leads  to  the  love  thereof;  that  in  this  case  conjugial  love 
also  is  driven  into  banishment,  is  evident;  for  in  consequence 
of  sloth  and  ease  the  mind  grows  stupid  and  the  body  torpid,  and 
the  whole  man  becomes  insensible  to  every  vital  love,  especially 
io  conjugial  love,  from  which  as  from  a  fountain  issue  the  acti- 
vities and  alacrities  of  life.  Conjugial  cold  with  such  is  different 
from  what  it  is  with  others  ;  it  is  indeed  the  privation  of  conjugial 
love,  but  arising  from  defect. 

250.  XIV.  Of  external  causes  of  cold   the  fifth  is, 

flNEQTTALTTY    OF    EXTERNAL    RANK    AND    CONDITION.       There  are 

several  inequalities  of  rank  and  condition,  which  while  parties 
fere  living  together  put  an  end  to  the  conjugial  love  which  com- 
menced before  marriage  ;  but  they  may  all  be  referred  to  inequali- 
ties as  to  age,  station,  and  wealth.  That  unequal  ages  induce 
cold  in  marriage,  as  in  the  case  of  a  lad  with  an  old  woman,  and 
of  a  young  girl  with  a  decrepit  old  man,  needs  no  proof.  Thar 
inequalif}'  of  station  has  a  similar  effect,  as  in  the  marriage  of  a 
prince  with  a  servant  maid,  or  of  an  illustrious  matron  with  a 
servant  man,  is  also  acknowledged  without  further  proof.  That 
the  case  is  the  same  in  regard  to  wealth,  unless  a  similitude  of 
minds  and  manners,  and  an  application  of  one  party  to  the  incli- 
nations and  native  desires  of  the  other,  eonsociate  them,  is  evi- 
dent. But  in  all  such  cases,  the  compliance  of  one  party  on 
.'recount  of  the  pre-eminence  of  station  and  condition  of  the  other, 
effects  onh'  a  servile  and  frigid  conjunction;  for  the  conjugial 
principle  is  not  of  the  spirit  and  heart,  but  only  nominal  and  of 
the  countenance  ;  in  consequence  of  which  the  inferior  party  is 
given  to  boasting,  and  the  superior  blushes  with  shame.  But  in 
the  heavens  there  is  no  inequality  of  age,  station,  or  wealth  ;  in 
regard  to  age,  all  there  are  in  the  flower  of  their  youth,  and 
continue  so  into  eternity  ;  in  regard  to  station,  they  all  respect, 
others  according  to  the  uses  which  they  perforin.  The  more 
eminent  in  condition  respect  inferiors  as  brethren,  neither  do 
they  prefer  station  to  the  excellence  of  use,  but  the  excellence 
uf  use  to  station  ;  also  when  maidens  are  given  in  marriage,  they 
do  not  know  from  what  ancestors  they  are  descended  ;  for  no 
one  in  heaven  knows  his  earthly  father,  but  the  Lord  is  the 
Father  of  all.  The  case  is  the  same  in  regard  to  wealth,  which  in 
heaven  is  the  faculty  of  growing  wise,  according  to  which  a  sut- 
210 


AND  ITS  CHASTE  DELIGHTS. 


250—253 


ficiency  of  wealth  is  given.  How  marriages  are  there  entered 
into,  may  he  seen  above,  n.  229. 

251.  XV.  There  are  also  causes  of  separation.  There 
are  separations  from  the  bed  and  also  from  the  house.  There 
are  several  causes  of  such  separations;  but  we  are  here  treating 
of  legitimate  causes.  As  the  causes  of  separation  coincide  with 
the  causes  of  concubinage,  which  are  treated  of  in  the  latter  part 
of  this  work  in  their  own  chapter,  the  reader  is  referred  thereto 
that  he  may  see  the  causes  in  their  order.  The  legitimate 
causes  of  separation  are  the  following. 

252.  XVI.  The  first  cause  of  legitimate  separation  is 
A  vitiated  state  of  mind.  The  reason  of  this  is,  because 
conjugial  love  is  a  conjunction  of  minds  ;  if  therefore  the  mind 
of  one  of  the  parties  takes  a  direction  different  from  that  of  the 
other,  such  conjunction  is  dissolved,  and  with  the  conjunction 
the  love  vanishes.  The  states  of  vitiation  of  the  mind  which 
cause  separation,  may  appear  from  an  enumeration  of  them ;  they 
are  for  the  most  part,  the  following:  madness,  frenzy,  furious 
wildness,  actual  foolishness  and  idiocy,  loss  of  memory,  violent 
hysterics,  extreme  silliness  so  as  to  admit  of  no  perception  of 
good  and  truth,  excessive  stubbornness  in  refusing  to  obey  what 
is  just  and  equitable ;  excessive  pleasure  in  talkativeness  and  con- 
versing only  on  insignificant  and  trifling  subjects  ;  an  unbridled 
desire  to  publish  family  secrets,  also  to  quarrel,  to  strike,  to  take 
revenge,  to  do  evil,  to  steal,  to  tell  lies,  to  deceive,  to  blaspheme  ; 
carelessness  about  the  children,  intemperance,  luxury,  excessive 
prodigality,  drunkenness,  uncleanness,  immodesty,  application  to 
magic  and  witchcraft,  impiety,  with  several  other  causes.  By 
legitimate  causes  we  do  not  here  mean  judicial  causes,  but  such 
as  are  legitimate  in  regard  to  the  other  married  partner  ;  separa- 
tion from  the  house  also  is  seldom  ordained  in  a  court  of  justice. 

253.  XVII.  The  second  cause  of  legitimate  separa- 
tion is  a  vitiated  state  of  body.  By  vitiated  states  of  body 
we  do  not  mean  accidental  diseases,  which  happen  to  either  of 
the  married  partners  during  their  marriage,  and  from  which  they 
recover ;  but  we  mean  inherent  diseases,  which  are  permanent. 
The  science  of  pathology  teaches  what  these  are.  They  are 
manifold,  such  as  diseases  whereby  the  whole  body  is  so  far 
infected  that  the  contagion  may  prove  fatal;  of  this  nature  are 
malignant  and  pestilential  fevers,  leprosies,  the  venereal  disease, 
gangrenes,  cancers,  and  the  like  ;  also  diseases  whereby  the 
whole  body  is  so  far  weighed  down,  as  to  admit  of  no  consocia- 
bility,  and  from  which  exhale  dangerous  effluvia  and  noxious 
vapors,  whether  from  the  surface  of  the  body,  or  from  its  inward 
parts,  in  particular  from  the  stomach  and  lungs  ;  from  the  sur- 
face of  the  body  proceed  malignant  pocks,  warts,  pustules, 
scorbutic  phthisic,  virulent  scab,  especially  if  the  face  be  defiled 
therebv :  from  the  stomach  proceed  foul,  stinking,  rank  aid 

211 


253—256 


CONJUGIAL  LOVE 


crude  eructations  :  from  the  lungs,  filthy  and  putrid  exhalations, 
arising  from  imposthuines,  ulcers,  abcesses,  or  from  vitiated 
blood  or  lymph  therein.  Besides  these  there  are  also  various 
other  diseases,  as  lipothamia,  which  is  a  total  faintness  of  body 
and  detect  of  strength  ;  paralysis,  which  is  a  loosing  and  relaxa- 
tion of  the  membranes  and  ligaments  which  serve  for  motion  : 
certain  chronic  diseases,  arising  from  a  loss  of  the  sensibility 
and  elasticity  of  the  nerves,  or  from  too  great  a  thickness; 
Tenacity,  and  acrimony  of  the  humors;  epilepsy;  fixed  weak- 
ness arising  from  apoplexy  ;  certain  phthisical  complaints,  where- 
by the  body  is  wasted  ;  the  cholic,  celiac  affection,  rupture,  and 
other  like  diseases. 

254.  XVIII.  The  third  cause  of  legitimate  separa- 
tion is  impotence  before  marriage.  The  reason  why  this 
is  a  cause  of  separation  is,  because  the  end  of  marriage  is  the 
procreation  of  children,  which  cannot  take  place  where  this 
cause  of  separation  operates  ;  and  as  this  is  foreknown  by  the 
parties,  they  are  deliberately  deprived  of  the  hope  of  it,  which 
hope  nevertheless  nourishes  and  strengthens  their  conjugial  love. 

255.  XIX.  Adultery  is  the  cause  of  divorce.  There 
are  several  reasons  for  this,  which  are  discernible  in  rational 
light,  and  yet  at  this  day  they  are  concealed.  From  rational 
light  it  may  be  seen  that  marriages  are  holy  and  adulteries  pro- 
fane ;  and  thus  that  marriages  and  adulteries  are  diametrically 
apposite  to  each  other ;  and  that  when  opposites  act  upon  each 
other,  one  destroys  the  other  even  to  the  last  spark  of  its  life. 
Tli is  is  the  case  with  conjugial  love,  when  a  married  person 
commits  adultery  from  a  confirmed  principle,  and  thus  from  a" 
deliberate  purpose.  With  those  who  know  anything  of  heaven 
and  hell,  these  things  are  more  clearly  discernible  by  the  light 
of  reason  :  for  they  know  that  marriages  are  in  and  from  heaven, 
and  that  adulteries  are  in  and  from  hell,  and  that  these  two 
cannot  be  conjoined,  as  heaven  cannot  be  conjoined  with  hell, 
and  that  instantly,  if  they  are  conjoined  with  man  (ho?no), 
heaven  recedes,  and  hell  enters.  Hence  then  it  is,  that  adultery 
is  the  cause  of  divorce  ;  wherefore  the  Lord  saith,  that  '''■whoso- 
ever shall  put  away  his  wife,  except  for  whoredom,  and  shall 
marry  another,  committeth  adultery,'1''  Matt.  xix.  9.  He  saith, 
if,  except  for  whoredom,  he  shall  put  away  his  wife,  and  marry 
another,  lie  committeth  adultery  ;  because  putting  away  for  this 
cause  is  a  plenary  separation  of  minds,  which  is  called  divorce; 
whereas  other  kinds  of  putting  away,  grounded  in  their  parti- 
cular causes  are  separations,  of  which  we  have  just  treated ; 
after  these,  if  another  wife  is  married,  adultery  is  committed  ; 
but  not  so  after  a  divorce. 

256.  XX.  There   are  also  several   accidental  causes 

OK  COLD  ;  THE  FIRST  OF  WHICH  IS,  THAT  ENJOYMENT  18  COM- 
MON lOR  CHEAP),  BECAUSE  CONTINUALLY    ALLOWED.     The  reaSOU 

212 


AND  ITS  CHASTE  DELIGHTS. 


256,  257 


why  this  consideration  is  an  accidental  cause  of  cold  is,  because 
it  exists  with  those  who  think  lasciviously  respecting  marriage 
and  a  wife,  but  not  with  those  who  think  holily  respecting  mar- 
riage, and  securely  respecting  a  wife.  That  from  being  corrmion 
(or  cheap)  in  consequence  of  being  continually  allowed,  even 
joys  become  indifferent,  and  also  tiresome,  is  evident  from  the 
case  of  pastimes  and  public  shows,  musical  entertainments, 
dancing,  feasting,  and  the  like,  which  in  themselves  are  agree- 
able, because  vivifying.  The  case  is  the  same  with  the  intimacy 
and  connection  between  married  partners,  especially  between 
those  who  have  not  removed  the  unchaste  love  of  the  sex  from 
the  love  which  they  bear  to  each  other;  and  when  they  think  of 
enjoyment's  being  common  (or  cheap)  in  consequence  of  being 
continually  allowed,  they  think  vainly  in  the  absence  of  the 
faculty  of  enjoyment.  That  this  consideration  is  to  such  persons 
a  cause  of  cold  is  self-evident.  It  is  called  accidental,  because 
it  joins  inward  cold  as  a  cause,  and  ranks  on  its  side  as  a  reason. 
To  remove  the  cold  arising  from  this  circumstance,  it  is  usual 
with  wives,  from  the  prudence  implanted  in  them,  to  offer  re- 
sistance to  what  is  allowable.  But  the  case  is  altogether  other- 
wise with  those  who  think  chastely  respecting  wives ;  wherefore 
with  the  angels  the  consideration  of  enjoyment's  being  common 
in  consequence  of  being  continually  allowed,  is  the  very  delight 
of  their  souls,  and  contains  their  conjugial  love;  for  they  are 
continually  in  the  delight  of  that  love,  and  in  its  ultimates  ac- 
cording to  the  presence  of  their  minds  uninterrupted  by  cares, 
thus  from  the  decisions  of  the  judgement  of  the  husbands. 

257.    XXI.  Of  accidental  causes  of  cold  the  second  is, 

THAT  LIVING  WITH  A  MAREIED  PARTNER,  FROM  A  COVENANT  AND 

contract,  seems  forced  and  not  free.  This  cause  operates 
only  with  those  with  whom  conjugial  love  in  the  inmost  princi- 
ples is  cold ;  and  since  it  unites  with  internal  cold,  it  become?, 
an  additional  or  accidental  cause.  With  such  persons,  extra- 
conjugial  love,  arising  from  consent  and  the  favor  thereof,  is 
interiorly  in  heat;  for  the  cold  of  the  one  is  the  heat  of  the 
other;  which,  if  it  is  not  sensibly  felt,  is  still  within,  yea,  in 
the  midst  of  cold ;  and  unless  it  was  thus  also  within,  there 
would  be  no  reparation.  This  heat  is  what  constitutes  the  force 
or  compulsion,  which  is  increased  in  proportion  as,  by  one  of  the 
parties,  the  covenant  grounded  in  agreement  and  the  contract 
grounded  in  what  is  just,  are  regarded  as  bonds  not  to  be  violated  ; 
it  is  otherwise  if  those  bonds  are  loosed  by  each  of  the  parties. 
The  case  is  reversed  with  those  who  have  rejected  extra-conjugial 
love  as  detestable,  and  think  of  conjugial  love  as  of  what  is 
heavenly  and  heaven;  and  the  more  so  if  they  perceive  it  to  be 
so  :  with  such  that  covenant  with  its  articles  of  agreement,  and 
that  contract  with  its  sanctions,  are  inscribed  on  their  hearts, 
and  are  continually  being  inscribed  thereon  more  and  more.  In 

213 


257—260 


CONJUGIAL  LOVE 


this  case  the  bond  of  that  love  is  neither  secired  by  a  covenant 
agreed  upon,  nor  by  a  law  enacted  ;  but  both  covenant  and  law 
are  from  creation  implanted  in  the  love  itself,  which  influences 
the  parties :  from  the  latter  [namely,  the  covenant  and  the  law 
implanted  from  creation  in  the  love  itself]  are  derived  the  former 
[namely,  the  covenant  and  law]  in  the  world,  but  not  vice  versa. 
Hence,  whatever  relates  to  that  love  is  felt  as  free ;  neither  is 
there  any  freedom  but  what  is  of  love  :  and  I  have  heard  from 
the  angels,  that  love  truly  conjugial  is  most  free,  because  it  is 
the  love  of  loves. 

258.  XXII.  Of  accidental  causes  of  cold  the  third 
is,  affirmation  on  the  fakt  of  the  wife,  and  her  talking 
incessantly  about  love.  With  the  angels  in  heaven  there  is 
no  refusal  and  repugnance  on  the  part  of  the  wives,  as  there  is 
with  some  wives  on  earth:  with  the  angels  in  heaven  also  the 
wives  converse  about  love,  and  are  not  silent  as  some  wives  on 
earth  ;  but  the  causes  of  these  differences  I  am  not  allowed  to  de- 
clare, because  it  would  be  unbecoming ;  nevertheless  they  are  de- 
clared in  four  memorable  relations  at  the  close  of  the  chapters, 
by  the  angels'  wives,  who  freely  speak  of  them  to  their  husband?, 
by  the  three  in  the  hall  over  which  there  was  a  srolden  shower, 
and  by  the  seven  who  were  sitting  in  a  rosary.  These  memora- 
ble relations  are  adduced,  to  the  end  that  every  thing  may  be 
explained  that  relates  to  conjugial  love,  which  is  the  subject 
here  treated  of  both  in  general  and  in  particular. 

259.  XXIII.  Of  accidental  causes  of  cold  the  fourth 
is,  the  man's  continually  thinking  that  his  wife  is  willing  ; 

AND  ON  THE  OTHER  HAND  THE  WIFe's  THINKING    THAT    THE  MAN 

is  not  willing.  That  the  latter  circumstance  is  a  cause  of  love's 
ceasing  witli  wives,  and  the  former  a  cause  of  cold  with  men,  is 
too  obvious  to  need  any  comment.  For  that  the  man  who  thinks 
that  his  wife,  when  in  his  sight  by  day,  and  when  lying  at  his 
side  by  night,  is  desirous  or  willing,  should  grow  cold  to  the 
extremities,  and  on  the  other  hand  that  the  wife,  who  thinks 
that  the  man  is  able  and  not  willing,  should  lose  her  love,  are 
circumstances  among  many  others  well  known  to  husbands  who 
have  considered  the  arcana  relating  to  conjugial  love.  These 
circumstances  are  adduced  also,  to  the  end  that  this  work  may 
be  perfected,  and  the  conjugial  love  and  its  chaste  delights 
may  be  completed. 

260.  XXIV.  As  cold  is  in  the  mind  it  is  also  in  the 
body  ;  AND  according  to  the  increase  of  that  cold,  the 
externals  also  of  the  body  are  closed.  It  is  believed  at 
the  present  day  that  the  mind  of  man  {homo)  is  in  the  headr 
and  nothing  of  it  in  the  body,  when  yet  the  soul  and  the  mind 
are  both  in  the  head  and  in  the  body  ;  for  the  soul  and  the  mind 
are  the  man  (homo),  since  both  constitute  the  spirit  which  lives 
after  death  ;  and  that  this  spirit  is  in  a  perfect  human  form,  has 

214 


AND  ITS  CHASTE  DELIGHTS. 


2G0,  201 


been  fully  shewn  in  the  treatises  we  have  published.  Hence,  as 
soon  as  a  man  thinks  anything,  he  can  in  an  instant  utter  it  by 
means  of  his  bodily  mouth,  and  at  the  same  time  represent  it  by 
gesture;  and  as  soon  as  he  wills  anything,  he  can  in  an  instant 
bring  it  into  act  and  effect  by  his  bodily  members:  which  could 
not  be  the  case  unless  the  soul  and  the  mind  were  together  in 
the  body,  and  constituted  his  spiritual  man.  From  these  consider- 
ations it  may  be  seen,  that  while  conjugial  love  is  in  the  mind, 
it  is  similar  to  itself  in  the  body;  and  since  love  is  heat,  that  it. 
opens  the  externals  of  the  body  from  the  interiors;  but  on  the 
other  hand,  that  the  privation  thereof,  which  is  cold,  closes  the 
externals  of  the  body  from  the  interiors  :  hence  it  is  manifest 
what  is  the  cause  of  the  faculty  [of  conjugial  love]  with  the 
angels  enduring  for  ever,  and  what  is  the  cause  of  its  failing 

with  men  who  are  cold. 

****** 

261.  To  the  above  I  shall  add  three  memorable  relations. 
First.  In  the  superior  northern  quarter  near  the  east  in  the  spi- 
ritual world,  there  are  places  of  instruction  for  boys,  for  youtli3, 
for  men,  and  also  for  old  men  :  into  these  places  all  who  d*e 
infants  are  sent  and  are  educated  in  heaven  ;  so  also  all  wl.o 
arrive  fresh  from  the  world,  and  desire  information  about  heavt.n 
and  hell,  are  sent  to  the  same  places.  This  tract  is  near  the 
east,  that  all  may  be  instructed  by  influx  from  the  Lord;  for  the 
Lord  is  the  east,  because  he  is  in  the  sun  there,  which  from  him 
is  pure  love  ;  hence  the  heat  from  that  sun  in  its  essence  is  love, 
and  the  light  from  it  in  its  essence  is  wisdom.  These  are  in- 
spired into  them  from  the  Lord  out  of  that  sun;  and  they  an; 
inspired  according  to  reception,  and  reception  is  according  to  the 
love  of  growing  wise.  After  periods  of  instruction,  those  who 
are  made  intelligent  are  sent  forth  thence,  and  are  called  disci- 
ples of  the  Lord.  They  are  sent  forth  first  into  the  west,  and 
those  who  do  not  remain  there,  into  the  south,  and  some  through 
the  south  into  the  east,  and  are  introduced  into  the  societies 
where  they  are  to  reside.  On  a  time,  while  I  was  meditating 
respecting  heaven  and  hell.  I  began  to  desire  a  universal  know- 
ledge of  the  state  of  each,  being  aware,  that  whoever  knows 
universals,  may  afterwards  comprehend  particulars,  because  the 
hitter  are  contained  in  the  former,  as  parts  in  a  whole.  In  this 
desire  I  looked  to  the  above  tract  in  the  northern  quarter  near 
the  east,  where  were  the  places  of  instruction,  and  went  there  by 
a  way  then  open  to  me.  I  entered  one  of  the  colleges,  where 
there  were  some  young  men,  and  addressed  the  chief  teachers 
there  who  gave  instruction,  and  asked  them  whether  they  were 
acquainted  with  the  universals  respecting  heaven  and  hell.  They 
replied,  that  they  knew  some  little;  "but  if  we  look,"  said  they, 
"towards  the  east  to  the  Lord,  we  shall  receive  illustration  and 
knowledge."  They  did  so,  and  said,  "There  are  three  universale 

215 


261,  262 


CONJUGIAL  LOVE. 


of  hell,  which  are  diametrically  opposite  to  the  universals  of  hea- 
ven. The  universals  of  hell  are  these  three  loves  ;  the  love  of 
dominion  grounded  in  self-love,  the  love  of  possessing  the  goods 
of  others  grounded  in  the  love  of  the  world,  and  adulterous  love. 
The  universals  of  heaven  opposite  to  these  are  the  three  following 
loves  ;  the  love  of  dominion  grounded  in  the  love  of  use,  the  love 
of  possessing  worldly  goods  grounded  in  the  love  of  performing 
uses  therewith,  and  love  truly  conjugial."  Hereupon,  after 
expressing  my  good  wishes  towards  them,  I  took  my  leave,  and 
returned  home.  When  I  was  come  home,  it  was  said  to  me  from 
heaven,  "Examine  those  three  universals  above  and  beneath,  and 
afterwards  we  shall  see  them  in  your  hand."  It  was  said  in  the 
hand,  because  whatever  a  man  examines  intellectually,  appears 
to  the  angels  as  if  inscribed  on  his  hands. 

262.  After  this  I  examined  the  first  universal  love  of  hell, 
which  is  the  love  of  dominion  grounded  in  self-love,  and  after- 
wards the  universal  love  of  heaven  corresponding  to  it,  which  is 
the  love  of  dominion  grounded  in  the  love  of  uses ;  for  I  was 
not  allowed  to  examine  one  love  without  the  other,  because, 
heing  opposites,  the  understanding  does  not  perceive  the  one 
without  the  other ;  wherefore  that  each  may  be  perceived,  they 
must  be  set  in  opposition  to  each  other;  for  a  beautiful  and 
handsome  face  is  rendered  conspicuous  by  contrasting  it  with 
an  ugly  and  deformed  one.  While  I  was  considering  the  love  of 
dominion  grounded  in  self-love,  I  perceived  that  this  love  was  in 
the  highest  degree  infernal,  and  consequently  prevailed  with 
those  who  are  in  the  deepest  hell ;  and  that  the  love  of  dominion 
grounded  in  the  love  of  uses  was  in  the  highest  degree  heavenly, 
and  consequently  prevailed  witli  those  who  are  in  the  highest 
heaven.  The  love  of  dominion  grounded  in  self-love  is  in  the 
highest  degree  infernal,  because  to  exercise  dominion  from  self- 
love,  is  to  exercise  it  from  proprium,  and  a  man's proprium  from 
his  birth  is  essential  evil,  which  is  diametrically  opposite  to  the 
Lord  ;  wherefore  the  more  persons  who  are  under  the  influence 
of  such  evil,  advance  therein,  the  more  they  deny  God  and  the 
holy  things  of  the  church,  and  worship  themselves  and  nature. 
Let  such  persons,  I  entreat  them,  examine  that  evil  in  themselves, 
and  they  will  see  this  to  be  the  case.  This  love  also  is  of  such  a 
nature,  that  in  proportion  as  it  is  left  unrestrained,  which  is  the 
case  so  long  as  it  is  not  checked  by  impossibilities,  in  the  same 
proportion  it  rushes  impetuously  from  step  to  step,  even  to  the 
highest,  and  there  also  finds  no  bounds,  but  is  sad  and  sorrowful 
because  there  is  no  higher  step  for  it  to  ascend.  This  love  with 
statesmen  is  so  intense  that  they  wish  to  be  kings  and  emperors, 
ami  if  it  were  possible,  to  have  dominion  over  all  things  of  the 
world,  and  to  be  called  kings  of  kings  and  emperors  of  emperors; 
while  the  same  love  with  the  clergy  is  so  intense  that  they  wish 
to  be  gods  and,  as  far  as  is  possible,  to  have  dominion  over  all 
216 


AND  ITS  CHA6TE  DELIGHTS. 


262,  263 


tilings  of  heaven,  and  to  be  called  gods  of  gods.  That  neither  of 
these  acknowledge  any  God,  will  be  seen  in  what  follows.  On 
the  other  hand,  those  who  desire  to  exercise  dominion  from  the 
love  of  uses,  do  not  desire  it  from  themselves,  but  from  the 
Lord ;  since  the  love  of  uses  is  from  the  Lord,  and  is  the  Lord 
himself :  these  regard  dignities  only  as  means  to  the  performance 
of  uses,  setting  uses  far  above  dignities  ;  whereas  the  former  set 
dignities  far  above  uses. 

263.  While  I  was  meditating  on  these  things,  an  angel  from 
the  Lord  said  to  me,  ''You  shall  presently  see,  and  be  convinced 
by  ocular  demonstration,  what  is  the  nature  and  quality  of  that 
infernal  love."  Then  suddenly  the  earth  opened  on  the  left,  and 
I  saw  a  devil  ascending  from  hell,  with  a  square  cap  on  his 
head  let  down  over  his  forehead  even  to  his  eyes:  his  face  was 
full  of  pimples  as  of  a  burning  fever,  his  eyes  fierce  and  firy,  his 
breast  swelling  immensely ;  from  his  mouth  he  belched  smoke  like 
a  furnace,  his  loins  seemed  all  in  a  blaze,  instead  of  feet  he  had 
bony  ankles  without  flesh,  and  from  his  body  exhaled  a  stinking 
and  filthy  heat.  On  seeing  him  I  was  alarmed,  and  cried  out, 
"Approach  no  nearer;  tell  me,  whence  are  you?''  He  rejjlied 
in  a  hoarse  tone  of  voice,  "I  am  from  below,  where  I  am  with 
two  hundred  in  the  most  supereminent  of  all  societies.  We  are 
all  emperors  of  emperors,  king  of  kings,  dukes  of  dukes,  and 
princes  of  princes  ;  no  one  in  our  society  is  barely  an  emperor,  a 
king,  a  duke,  or  a  prince.  We  sit  there  on  thrones  of  thrones, 
and  despatch  thence  mandates  through  the  whole  world  and 
beyond  it."  I  then  said  to  him,  "Do  you  not  see  that  you  are 
insane  from  the  phantasy  of  super-eminence?"  and  he  replied, 
"  How  can  you  say  so,  when  we  absolutely  seem  to  ourselves, 
and  are  also  acknowledged  by  each  other,  to  have  such 
distinction  ?"  On  hearing  this,  I  was  unwilling  to  repeat  my 
charge  of  insanity,  as  he  was  insane  from  phantasy ;  and  I 
was  informed  that  this  devil,  during  his  abode  in  the  world,  had 
been  only  a  house-steward,  and  at  that  time  he  was  so  lifted  up 
in  spirit,  that  he  despised  all  mankind  in  comparison  with  him- 
self, and  indulged  in  the  phantasy  that  he  was  more  worthy 
than  a  king,  and  even  than  an  emperor;  in  consequence  of 
which  proud  conceit,  he  had  denied  God,  and  had  regarded  all 
the  holy  things  of  the  church  as  of  no  concern  to  himself,  but  of 
some  to  the  stupid  multitude.  At  length  I  asked  him,  "  How 
long  do  you  two  hundred  thus  glory  among  yourselves?"  He 
replied  to  eternity  ;  but  such  of  us  as  torture  others  for  denying 
our  super-eminence,  sink  under  ground;  for  we  are  allowed  tj 
gloiy,  but  not  to  do  mischief  to  any  one."  1 1  asked  him  again, 
"  Do  you  know  what  befalls  those  who  sink  under  ground  ?" 
He  said,  "They  sink  down  into  a  certain  prison,  where  they  are 
called  viler  than  the  vile,  or  the  vilest,  and  are  set  to  work."  I 

2L7 


263,  264 


CONJDGIAL  I.OVE 


then  said  to  him.  "Take  heed  therefore,  lest  you  also  should 
sink  down." 

264.  After  this  the  earth  again  opened,  hut  now  on  the 
right;  and  I  saw  another  devil  rising  thence,  who  had  on  his 
head  a  kind  of  turban,  wrapped  about  with  spires  as  of  a  snake, 
the  head  of  which  stood  out  from  the  crown  ;  his  face  was 
leprous  from  the  forehead  to  the  chin,  and  so  were  his  hands  ; 
his  loins  were  naked  and  as  black  as  soot,  through  which  was  dis- 
cernible in  dusky  transparence  the  fire  as  of  a  furnace  ;  and  the 
ankles  of  his  feet  were  like  two  vipers.  The  former  devil,  on 
seeing  hi  in,  fell  on  his  knees,  and  adored  him.  On  my  asking 
why  he  did  so,  he  said,  "  He  is  the  God  of  heaven  and  earth, 
and  is  omnipotent."  I  then  asked  the  other,  "  What  do  you 
say  to  this  ?  he  replied,  "  What  shall  I  say  I  I  have  all  power 
over  heaven  and  hell ;  the  lot  of  all  souls  is  in  my  hand."  Again 
I  enquired,  "  How  can  he,  who  is  emperor  of  emperors,  so  sub- 
mit himself,  and  how  can  you  receive  adoration  ?"  he  answered, 
"  He  is  still  my  servant;  what  is  an  emperor  before  God?  the 
thunder  of  excommunication  is  in  my  right  hand."  I  then  said 
to  him,  "How  can  you  be  so  insane?  In  the  world  you  were 
only  a  canon;  and  because  you  were  infected  with  the  phantasy 
that  you  also  had  the  keys  of  heaven,  and  thence  the  power  of 
binding  and  loosing,  you  have  inflamed  your  spirit  to  such  a 
degree  of  madness,  that  you  now  believe  yourself  to  be  very 
God."  Upon  this  he  swore  with  indignation  that  it  was  so,  and 
said,  "The  Lord  has  not  any  power  in  heaven,  because  he  has 
transferred  it  all  to  us.  We  have  only  to  give  the  word  of  com- 
mand, and  heaven  and  hell  reverently  obey  us.  If  we  send  any 
one  to  hell,  the  devils  immediately  receive  him  ;  and  so  do  the 
angels  receive  those  whom  we  send  to  heaven."  I  asked  further, 
"How  many  are  there  in  your  society?"  he  said,  "  Three  hun- 
dred; and  we  are  all  gods  there  ;  but  I  am  god  of  gods."  After 
this  the  earth  opened  beneath  the  feet  of  each,  and  they  sank 
down  into  their  respective  hells ;  and  I  saw  that  beneath  their 
hells  were  workhouses,  into  which  those  who  injure  others  would 
fall ;  for  every  one  in  hell  is  left  to  his  phantasy,  and  is  also  per- 
mitted to  glory  in  it;  but  he  is  not  allowed  to  injure  another. 
The  reason  why  such  are  there,  is,  because  a  man  is  then  in  his 
spirit ;  and  the  spirit,  after  it  is  separated  from  the  body,  comes 
into  the  full  liberty  of  acting  according  to  its  affections  and  con- 
sequent thoughts.  I  was  afterwards  permitted  to  look  into  their 
hells:  that  which  contained  the  emperors  of  emperors  and  kings 
of  kings,  was  full  of  all  uncleanness;  and  the  inhabitants  ap- 
peared like  various  kinds  of  wild  beasts,  with  tierce  eyes  ;  and  so 
it  was  in  the  other,  which  contained  the  gods  and  the  god  of 
gods :  in  it  there  appeared  the  direful  birds  of  night,  which  are 
called  ochim  and  iji/n,  flying  about  them.  The  images  of  their 
218 


AND  ITS  CHASTE  DELIGHTS. 


264 — 266 


phantasies  were  presented  to  me  under  this  appearance.  From 
these  circumstances  it  was  manifest,  what  is  the  nature  and 
quality  of  political  and  ecclesiastical  self-love ;  that  the  latter 
would  make  its  votaries  desirous  of  being  gods,  while  the  former 
would  make  them  desirous  of  being  emperors;  and  that  under 
the  influence  of  such  loves  men  wish  and  strive  to  attain  the 
objects  of  their  desires,  so  far  as  they  are  left  without  restraint. 

265.  Afterwards  a  hell  was  opened,  where  I  saw  two  men. 
one  sitting  on  a  bench,  holding  his  feet  in  a  basket  full  of  ser- 
pents which  seemed  to  be  creeping  upwards  by  his  breast  even 
to  his  neck  ;  and  the  other  sitting  on  a  blazing  ass,  at  whose 
sides  red  serpents  were  creeping,  raising  their  heads  and  necks, 
and  pursuing  the  rider.  I  was  told  that  they  'had  been  popes 
who  had  compelled  emperors  to  resign  their  dominions,  and  had 
ill-treated  them  both  in  word  and  deed  at  Rome,  whither  they 
went  to  supplicate  and  adore  them  ;  and  that  the  basket  in  which 
were  the  serpents,  and  the  blazing  ass  with  snakes  at  his  sides, 
were  representations  of  their  love  of  dominion  grounded  on  sel'- 
love,  and  that  such  appearances  are  seen  only  by  those  who  look 
at  them  from  a  distance.  There  were  some  canons  present, 
whom  I  asked  whether  those  had  really  been  popes  ?  They  said, 
that  they  were  acquainted  with  them,  and  knew  that  they  had 
been  such. 

266.  After  beholding  these  sad  and  hideous  spectacles,  I 
looked  around,  and  saw  two  angels  in  conversation  standing  near 
me.  One  wore  a  woollen  robe  that  shone  bright  with  flaming 
purple,  and  under  it  a  vest  of  hue  bright  linen;  the  other  had 
on  similar  garments  of  scarlet,  together  with  a  turban  studded 
on  the  right  side  with  carbuncles.  I  approached  them,  and, 
greeting  them  with  a  salutation  of  peace,  respectfully  asked  them, 
•'  For  what  purpose  are  you  here  below  V  They  replied,  "We 
have  let  ourselves  down  from  heaven  by  the  Lord's  command,  to 
speak  with  you  respecting  the  blessed  lot  of  those  who  are  desir- 
ous to  have  dominion  from  the  love  of  uses.  We  are  worshipers 
of  the  Lord.  I  am  prince  of  a  society  ;  my  companion  is  chief 
priest  of  the  same."  The  prince  moreover  said,  "lam  the  ser- 
vant of  my  society,  because  I  serve  it  by  doing  uses  :"  the  other 
said,  k'  I  am  minister  of  the  church  there,  because  in  serving 
them  I  minister  holy  things  to  the  uses  of  their  souls.  We  both 
are  in  perpetual  joys  grounded  in  the  eternal  happiness  which  is 
in  them  from  the  Lord.  All  things  in  our  society  are  splendid 
and  magnificent ;  they  are  splendid  from  gold  and  precious 
stones,  and  magnificent  from  palaces  and  paradises.  The  reason 
of  this  is,  because  our  love  of  dominion  is  not  grounded  in  self- 
love,  but  in  the  love  of  uses  :  and  as  the  love  of  uses  is  from  the 
Lord,  therefore  all  good  uses  in  the  heavens  are  splendid  and 
refulgent ;  and  as  all  in  our  society  are  in  this  love,  therefore  the 
atmosphere  appears  golden  from  the  light  which  partakes  of  the 

219 


266 


CONJUGIAL  LOVE 


sun's  flame-principle,  and  the  sun's  flame-principle  corresponds 
to  that  love."  As  they  said  this,  they  appeared  to  me  to  be 
encompassed  with  such  a  sphere,  from  which  an  aromatic  odor 
issued  that  was  perceivable  by  the  senses.  I  mentioned  this 
circumstance  to  them,  and  intreated  them  to  continue  their  dis- 
course respecting  the  love  of  uses ;  and  they  proceeded  thus : 
"The  dignities  which  we  enj'03%  we  indeed  sought  after  and 
solicited  for  no  other  end  than  that  we  might  be  enabled 
more  fully  to  perform  uses,  and  to  extend  them  more  widely. 
We  are  also  encompassed  with  honor,  and  we  accept  it,  not  for 
ourselves,  but  for  the  good  of  the  society ;  for  the  brethren  and 
consociates,  who  form  the  commonalty  of  the  society,  scarcely 
know  but  that  the  honors  of  our  dignities  are  in  ourselves,  and 
consequently  that  the  uses  which  we  perform  are  from  ourselves  ; 
but  we  feel  otherwise,  being  sensible  that  the  honors  of  the  dig- 
nities are  out  of  ourselves,  and  that  they  are  as  the  garments 
with  which  we  are  clothed  ;  but  that  the  uses  which  we  perform, 
from  the  love  of  them,  are  within  us  from  the  Lord  :  and  this 
love  receives  its  blessedness  from  communication  by  uses  with 
others  ;  and  we  know  from  experience,  that  so  far  as  we  do  uses 
from  the  love  thereof,  so  far  that  love  increases,  and  with  it  wis- 
dom, whereby  communication  is  effected  ;  but  so  far  as  we  retain 
uses  in  ourselves,  and  do  not  communicate  them,  so  far  blessed- 
ness perishes:  and  in  such  case  use  becomes  like  food  stored  up 
in  the  stomach,  which,  not  being  dispersed,  affords  no  nourish- 
ment to  the  body  and  its  parts,  but  remains  undigested,  and 
thereby  causes  loathing :  in  a  word,  the  whole  heaven  is  nothing 
but  a  continent  of  use,  from  first  principles  to  last.  What  is  use 
but  the  actual  love  of  our  neighbor?  and  what  holds  the  hea- 
vens together  with  this  love?"  On  hearing  this  I  asked,  "How 
can  any  one  know  whether  he  performs  uses  from  self-love,  or 
from  the  love  of  uses?  every  man,  both  good  and  bad,  performs 
uses,  and  that  from  some  love.  Suppose  that  in  the  world  there 
be  a  society  composed  of  mere  devils,  and  another  composed  of 
mere  angels  ;  I  am  of  opinion  that  the  devils  in  their  society, 
from  the  fire  of  self-love,  and  the  splendor  of  their  own  glory, 
would  do  as  many  uses  as  the  angels  in  their  society  ;  who  then 
can  know  from  what  love,  and  from  what  origin  uses  flow?"  To 
this  the  two  angels  replied,  "Devils  do  uses  for  the  sake  of  them- 
selves and  of  reputation,  that  they  may  be  raised  to  honors  or 
may  gain  wealth  ;  but  angels  do  not  do  uses  from  such  motives, 
but  for  the  sake  of  uses  from  the  love  thereof.  A  man  cannot 
discern  the  true  quality  of  those  uses;  but  the  Lord  discerns  it. 
Every  one  who  believes  in  the  Lord,  and  shuns  evils  as  sins, 
performs  uses  from  the  Lord ;  but  every  one  who  neither  believes 
in  the  Lord,  nor  shuns  evils  as  sins,  does  uses  from  self  and  for 
the  sake  of  self.  This  is  the  difference  between  the  uses  done  by 
devils  and  those  done  by  angels."  Having  said  this,  the  two 
220 


AND  ITS  CHASTE  DELIGHTS. 


266,  267 


angels  departed  ;  and  I  saw  them  from  afar  carried  in  a  firy 
chariot  like  Elias,  and  conveyed  into  their  respective  heavens. 

267.  The  second  memorable  relation.    Not  long  after  this 
interview  with  the  angels,  I  entered  a  certain  grove,  and  while  I 
was  walking  there,  I  meditated  on  those  who  are  in  the  concu- 
piscence and  consequent  phantasy  of  possessing  the  things  of  the 
world ;  and  then  at  some  distance  from  me  I  saw  two  angels  in 
conversation,  and  by  turns  looking  at  me;  I  therefore  went 
nearer  to  them,  and  as  I  approached  they  thus  accosted  me  : 
"  We  have  perceived  in  ourselves  that  you  are  meditating  on 
what  we  are  conversing  about,  or  that  we  are  conversing  on 
what  you  are  meditating  about,  which  is  a  consequence  of  the 
reciprocal  communication  of  affections."  I  asked  therefore  what 
they  were  conversing  about?  they  replied,  "  About  phantasy, 
concupiscence,  and  intelligence  ;  and  just  now  about  those  who 
lelight  themselves  in  the  vision  and  imagination  of  possessing 
ivhatever  the  world  contains."    I  then  entreated  them  to  favor 
me  with  their  sentiments  on  those  three  subjects, — concupiscence, 
phantasy,  and  intelligence.  They  began  by  saying,  "Every  ona 
is  by  birth  interiorly  in  concupiscence,  but  by  education  exte- 
riorly in  intelligence ;  and  no  one  is  in  intelligence,  still  less  in 
wisdom,  interiorly,  thus  as  to  his  spirit,  but  from  the  Lord:  for 
every  one  is  withheld  from  the  concupiscence  of  evil,  and  held 
in  intelligence,  according  as  he  looks  to  the  Lord,  and  is  at  the 
same  time  in  conjunction  with  him  ;  without  this,  a  man  is  mere 
concupiscence ;  yet  still  in  externals,  or  as  to  the  body,  he  is  in 
intelligence  arising  from  education  ;  for  a  man  lusts  after  honors 
and  wealth,  or  eminence  and  opulence,  and  in  order  to  attain 
them,  it  is  necessary  that  he  appear  moral  and  spiritual,  thus 
intelligent  and  wise ;  and  he  learns  so  to  appear  from  infancy. 
This  the  reason  why,  as  soon  as  he  comes  among  men,  or  into 
company,  he  inverts  his  spirit,  and  removes  it  from  concu- 
piscence, and  speaks  and  acts  from  the  fair  and  honorable 
maxims  which  he  has  learnt  from  infancy,  and  retains  in  the 
bodily  memory  :  and  he  is  particularly  cautious,  lest  anything  of 
the  wild  concupiscence  prevalent  in  his  spirit  should  discover 
itself.    Hence  every  man  who  is  not  interiorly  led  by  the  Lord, 
is  a  pretender,  a  sycophant,  a  hypocrite,  and  thereby  an  apparent 
man,  and  yet  not  a  man  ;  of  whom  it  may  be  said,  that  his  shell 
or  body  is  wise,  and  his  kernel  or  spirit  insane ;  also  that  his 
external  is  human,  and  his  internal  bestial.    Such  persons,  with 
the  hinder  part  of  the  head  look  upwards,  and  with  the  fore  part 
downwards;  thus  they  walk  as  if  oppressed  with  heaviness,  with 
the  head  hanging  down  and  the  countenance  prone  to  the  earth  ; 
and  when  they  put  off  the  body,  and  become  spirits,  and  are 
thereby  set  at  liberty  from  external  restraints,  they  become  the 
madnesses  of  their  respective  concupiscences.  Those  who  are  in 
self-love  desire  to  domineer  over  the  universe,  yea,  to  extend  its 

221 


267,  268 


CONJUG1AL  LOVE 


limits  in  order  to  enlarge  their  dominion,  of  which  they  see  no 
end :  those  who  are  in  the  love  of  the  world  desire  to  possess 
whatever  the  world  contains,  and  are  full  of  grief  and  envy  in 
case  any  of  its  treasures  are  hid  and  concealed  from  them  by 
others  :  therefore  to  prevent  such  persons  from  becoming  mere 
concupiscences,  and  thereby  no  longer  men,  they  are  permitted 
in  the  spiritual  world  to  think  from  a  fear  of  the  loss  of  reputa- 
tion, and  thereby  of  honor  and  gain,  and  also  from  a  fear  of  the 
law  and  its  penalties,  and  also  to  give  their  mind  to  some  study  or 
work  whereby  they  are  kept  in  externals  and  thus  in  a  state  of 
intelligence,  however  wild  and  insane  they  may  be  interiorly." 
After  this  I  asked  them,  whether  all  who  are  in  any  concupis- 
cence, are  also  in  the  phantasy  thereof;  they  replied,  that  those 
are  in  the  phantasy  of  their  respective  concupiscences,  who  think 
interiorly  in  themselves,  and  too  much  indulge  their  imagination 
by  talking  with  themselves;  for  these  almost  separate  their  spirit 
from  connection  with  the  body,  and  by  vision  overflow  the  under- 
standing, and  take  a  foolish  delight  as  if  they  were  possessed  of 
the  universe  and  all  that  it  contains:  into  this  delirium  every 
man  comes  after  death,  who  has  abstracted  his  spirit  from  the 
body,  and  has  not  wished  to  recede  from  the  delight  of  the 
delirium  by  thinking  at  all  religiously  respecting  evils  and  falses, 
and  least  of  all  respecting  the  inordinate  love  of  self  as  being 
destructive  of  love  to  the  Lord,  and  respecting  the  inordinate 
love  of  the  world,  as  being  destructive  of  neighborly  love. 

268.  After  this  the  two  angels  and  also  myself  were  seized 
with  a  desire  of  seeing  those  who  from  worldly  love  are  in  the 
visionary  concupiscence  or  phantasy  of  possessing  all  wealth;  and 
we  perceived  that  we  were  inspired  with  this  desire  to  the  end 
that  such  visionaries  might  be  known.  Their  dwellings  were 
under  the  earth  of  our  feet,  but  above  hell :  we  therefore  looked 
at  each  other  and  said,  "  Let  us  go."  There  was  an  opening, 
>.nd  in  it  a  ladder  by  which  we  descended  ;  and  we  were  told 
that  we  must  approach  them  from  the  east,  lest  we  should  enter 
into  the  mist  of  their  phantasy,  whereby  our  understanding  and 
at  the  same  time  our  sight  would  be  obscured  ;  and  lo !  there 
appeared  a  house  built  of  reeds,  and  consequently  full  of  chinks, 
standing  in  a  mist,  which  continually  issued  like  smoke  through 
the  chinks  of  three  of  the  walls.  We  entered,  and  saw  perhaps 
fifty  here  and  fifty  there  sitting  on  benches,  with  their  faces 
turned  from  the  east  and  south,  and  looking  towards  the  west 
and  north.  Before  each  person  there  was  a  table,  on  which  were 
large  purses,  and  by  the  purses  a  great  quantity  of  gold  coin : 
so  we  asked  them,  "Is  that  the  wealth  of  all  the  persons  in  the 
world?"  they  replied,  "Not  of  all  in  the  world,  but  of  all  in  the 
kingdom."  The  sound  of  their  voice  was  hissing;  and  they  had 
round  faces,  which  glistened  like  the  shell  of  a  snail,  and  the 
pupils  of  their  eyes  in  a  green  plane  as  it  were  shot  forth  li<rht- 
•J22 


AND  ITS  CHASTE  DELIGHTS. 


268,  269 


ning,  which  was  an  effect  of  tho  light  of  phantasy.  We  stood  in 
the  midst  of  them,  and  said,  "  You  helieve  that  you  possess  all 
the  wealth  of  the  kingdom  ;"  they  replied,  "  We  do  possess  it." 
We  then  asked,  "Which  ot  you  ?"  they  said,  "Every  one;'' 
and  we  asked,  "  How  e\"ery  one  ?  there  are  many  of  you  :"  they 
said,  "  Every  one  of  us  knows  that  all  which  another  has  is  his 
own.  No  one  is  allowed  to  think,  and  still  less  to  say,  '  Mine  are 
not  thine  ;  but  every  one  may  think  and  say,  '  Thine  are  mine.'  n 
The  coin  on  the  tables  appeared,  even  to  us,  to  be  pure  gold  ; 
hut  when  we  let  in  light  from  the  east,  we  saw  that  they  were 
little  grains  of  gold,  which  they  had  magnified  to  such  a  degree 
by  a  union  of  their  common  phantasy.  They  said,  that  every 
one  that  enters  ought  to  bring  with  him  some  gold,  which  they 
cut  into  small  pieces,  and  these  again  into  little  grains,  and  by 
the  unanimous  force  of  their  phantasy  they  increase  them  into 
larger  coin.  We  then  said,  "  Were  you  not  born  men  of  reason  ; 
whencethen  have  you  this  visionary  infatuation?"  they  said, "We 
know  that  it  is  an  imaginary  vanity  ;  but  as  it  delights  the 
interiors  of  our  minds,  we  enter  here  and  are  delighted  as  with 
the  possession  of  all  things  :  we  continue  in  this  place,  how- 
ever, only  a  few  hours,  at  the  end  of  which  we  depart ;  and  as 
often  as  we  do  so  we  again  become  of  sound  mind  ;  yet  still  our 
visionary  delight  alternately  succeeds  and  occasions  our  alternate 
entrance  into  and  departure  from  these  habitations  :  thus  we  are 
alternately  wise  and  foolish  ;  we  also  know  that  a  hard  lot  awaits 
those  who  by  cunning  rob  others  of  their  goods."  We  inquired, 
"What  lot?"  they  said,  "They  are  swallowed  up  and  are 
thrust  naked  into  some  infernal  prison,  where  they  are  kept  to 
hard  labor  for  clothes  and  food,  and  afterwards  for  some  pieces 
of  coin  of  trifling  value,  which  they  collect,  and  in  which  they 
place  the  joy  of  their  hearts  ;  but  if  they  do  any  harm  to  their 
companions,  they  are  fined  a  part  of  their  coin." 

269.  Afterwards  we  ascended  from  these  hells  to  the  south, 
where  we  had  been  before,  and  the  angels  related  there  several 
interesting  particulars  respecting  concupiscence  not  visionary  or 
phantastic,  in  which  all  men  are  born ;  namely,  that  while  they 
are  in  it,  they  are  like  persons  infatuated,  and  yet  seem  to  them- 
selves to  be  most  eminently  wise  ;  and  that  from  this  infatuation 
they  are  alternately  let  into  the  rational  principle  which  is  in 
their  externals ;  in  which  state  they  see,  acknowledge,  and  con- 
fess their  insanity ;  but  still  they  are  very  desirous  to  quit  their 
rational  and  enter  their  insane  state ;  and  also  do  let  themselves 
into  it,  as  into  a  free  and  delightful  state  succeeding  a  forced  and 
undelightful  one;  thus  it  is  concupiscence  and  not  intelligence 
that  interiorly  pleases  them.  There  are  three  universal  loves, 
which  form  the  constituent  principles  of  every  man  by  creation  ; 
neighbourly  love,  which  also  is  the  love  of  doing  uses  ;  the  love 
of  the  world,  which  also  is  the  love  of  possessing  wealth  ;  and 

223 


269 


CON.WGIAI,  LOVtf 


the  love  of  self,  which  also  is  the  love  of  bearing  rule  ovrer  others. 
Neighbourly  love,  or  the  love  of  doing  uses,  is"  a  spiritual  love ; 
but  the  love  of  the  world,  or  the  love  of  possessing  wealth,  is  a 
material  love;  whereas  the  love  of  self,  or  the  love  of  bearing 
rule  over  others,  is  a  corporeal  love.  A  man  is  a  man  •while  neigh- 
bourly love,  or  the  love  of  doing  uses,  constitutes  the  head,  the 
love  of  the  world  the  body,  and  the  love  of  self  the  feet : 
whereas  if  the  love  of  the  world  constitutes  the  head,  the  man  is 
as  it  were  hunched-backed  ;  but  when  the  love  of  self  constitutes 
the  head,  he  is  like  a  man  standing  not  on  his  feet,  but  on  the 
palms  of  his  hands  with  his  head  downwards  and  his  haunches 
upwards.  When  neighbourly  love  constitutes  the  head,  and  the 
two  other  loves  in  order  constitute  the  body  and  feet,  the  man 
appears  from  heaven  of  an  angelic  countenance,  with  a  beautiful 
rainbow  about  his  head  ;  whereas  if  the  love  of  the  world  consti- 
tutes the  head,  he  appears  from  heaven  of  a  pale  countenance 
like  a  corpse,  with  a}7ellow  circle  about  his  head  ;  but  if  the  love 
of  self  constitutes  the  head,  he  appears  from  heaven  of  a  dusky 
countenance,  with  a  white  circle  about  his  head."  Hereupon  I 
asked,  "  What  do  the  circles  about  the  head  represent  ?"  they 
replied,  "  They  represent  intelligence  ;  the  white  circle  about  the 
head  of  the  dusky  countenance  represents,  that  his  intelligence 
is  in  externals,  or  about  him,  but  insanity  is  in  his  internals,  or 
in  him.  A  man  also  who  is  of  such  a  quality  and  character,  is 
wise  while  in  the  body,  but  insane  while  in  the  spirit;  and  no 
man  is  wise  in  spirit  but  from  the  Lord,  as  is  the  case  when  he 
is  regenerated  and  created  again  or  anew  by  him."  As  they  said 
1 1  lis,  the  earth  opened  to  the  left,  and  through  the  opening  I  saw 
a  devil  rising  with  a  white  lucid  circle  around  his  head,  and  1 
asked  him,  Who  he  was?  He  said,  "  I  am  Lucifer,  the  son  of 
the  morning:  and  because  I  made  myself  like  the  Most  High, 
I  was  cast  down."  Nevertheless  he  was  not  Lucifer,  but  believed 
himself  to  be  so.  I  then  said, '  Since  you  were  cast  down,  how  can 
you  rise  again  out  of  hell  ?"  he  replied,  "  There  I  am  a  devil,  but 
here  I  am  an  angel  of  light:  do  you  not  see  thatmy  head  is  sur- 
rounded by  a  lucid  sphere?  you  shall  also  see,  if  you  wish,  that 
i  am  super-moral  among  the  moral,  super-rational  among  the  ra- 
tional, yea,  super-spiritual  among  the  spiritual :  I  can  also  preach  ; 
yea,  1  have  preached."  I  asked  him,  "  What  have  you  preached  ?" 
lie  said,  "  Against  fraudulent  dealers  and  adulterers,  and  against 
all  infernal  loves ;  on  this  occasion  too  I,  Lucifer,  called  myself 
a  devil,  and  denounced  vengeance  against  myself  as  a  devil ;  and 
therefore  I  was  extolled  to  the  skies  with  praises.  Hence  it  is 
that  I  am  called  the  son  of  the  morning;  and,  what  I  myself 
was  surprised  at,  while  I  was  in  the  pulp.t,  I  thought  no  other 
than  that  I  was  speaking  rightly  and  properly  ;  but  I  discovered 
that  this  arose  from  my  being  in  externals,  which  at  that  time 
were  separated  from  my  internals ;  but  although  I  discovered  this, 
224 


AND  ITS  CHASTE  DELIGHTS. 


269,  27<> 


still  I  could  not  change  myself,  because  through  my  haughtiness 
I  did  not.  look  to  God."  I  next  asked  him,  "  How  could  you  sc 
speak,  when  you  are  yourself  a  fraudulent  dealer,  an  adulterer, 
and  a  devil  ?"  He  answered,  "I  am  one  character  when  I  am 
in  externals  or  in  the  body,  and  another  when  in  internals  or  in 
the  spirit ;  in  the  body  I  am  an  angel,  but  in  the  spirit  a  devil  ; 
for  in  the  body  I  am  in  the  understanding,  but  in  the  spirit  I  am 
in  the  will  ;  and  the  understanding  carries  me  upwards,  whereas 
the  will  carries  me  downwards.  When  I  am  in  the  understanding 
my  head  is  surrounded  by  a  white  belt,  but  when  the  understand- 
ing submits  itself  entirely  to  the  will,  and  becomes  subservient 
to  it,  which  is  our  last  lot,  the  belt  grows  black  and  disappears ; 
and  when  this  is  the  case,  we  cannot  again  ascend  into  this  light." 
Afterwards  he  spoke  of  his  twofold  state,  the  external  and  the 
internal,  more  rationally  than  any  other  person  ;  but  on  a  sudden 
when  he  saw  the  angels  attendant  on  me,  his  face  and  voice  were 
inflamed,  and  he  became  black,  even  as  to  the  belt  round  his 
head,  and  he  sunk  down  into  hell  through  the  opening  from  which 
he  arose.  The  bystanders,  from  what  they  had  seen,  came  to 
this  conclusion,  that  a  man  is  such  as  his  love,  and  not  such  as 
his  understanding  is  ;  since  the  love  easily  draws  over  the  under- 
standing to  its  side,  and  enslaves  it.  I  then  asked  the  angels, 
"  Whence  have  devils  such  rationality  ?"  They  said,  "  It  is  from 
the  glory  of  self-love ;  for  self-love  is  surrounded  by  glory,  and 
glory  elevates  the  understanding  even  into  the  light  of  heaven  ; 
for  with  every  man  the  understanding  is  capable  of  being  ele- 
vated according  to  knowledges,  but  the  will  only  by  a  life  accord- 
ing to  the  truths  of  the  church  and  of  reason  :  hence  even 
atheists,  who  are  in  the  glory  of  reputation  arising  from  self-love, 
and  thence  in  a  high  conceit  of  their  own  intelligence,  enjov  a 
more  sublime  rationality  than  many  others ;  this,  however,  is 
only  when  they  are  in  the  thought  of  the  understanding,  and 
not  when  they  are  in  the  affection  of  the  will.  The  affection  of 
the  will  possesses  a  man's  internal,  whereas  the  thought  of  the 
understanding  possesses  his  external."  The  angel  further  de- 
clared the  reason  why  every  man  is  constituted  of  the  three  loves 
above  mentioned  ;  namely,  the  love  of  use,  the  love  of  the  world, 
and  the  love  of  self;  which  is,  that  he  may  think  from  God, 
although  as  from  himself.  He  also  said,  that  the  supreme  prin- 
ciples in  a  man  are  turned  upwards  to  God,  the  middle  outwards 
to  the  world,  and  the  lowest  downwards  to  self;  and  since  the 
latter  are  turned  downwards,  a  man  thinks  as  from  himself, 
when  yet  it  is  from  God. 

270.  TUE  THIRD    MEMORABLE    RELATION.      One    mOlT.ing  On 

awaking  from  sleep  my  thoughts  were  deeply  engaged  on  some 
arcana  of  conjugial  love,  and  at  length  on  this,  "  In  what  region 
of  the  human  mind  does  love  truly  conjugial  reside,  and  thence  in 
what  region  does  conjugial  cold  reside  f     I  knew  that  there  arc 

15  225 


270  CONJTJCIAL  LOVE 

three  regions  of  the  human  mind,  one  above  the  other,  and  that 
in  the  lowest  region  dwells  natural  love;  in  the  superior,  spi- 
ritual love  ;  and  in  the  supreme,  celestial  love  ;  and  that  in  each 
region  there  is  a  marriage  of  good  and  truth  ;  and  good  is  of 
love,  and  truth  is  of  wisdom  ;  that  in  each  "region  there  is  a  mar- 
riage of  love  and  wisdom  ;  and  that  this  marriage  is  the  same  as 
the  marriage  of  the  will  and  the  understanding,  since  the  will  is 
rhe  receptacle  of  love,  and  the  understanding  the  receptacle  of 
wisdom.  While  I  was  thus  deeply  engaged  in  thought,  lo  !  I 
saw  two  swans  flying  towards  the  north,  and  presently  two  birds 
of  paradise  flying  towards  the  south,  and  also  two  turtle  doves 
flying  in  the  east:  as  I  was  watching  their  flight,  I  saw  that  the 
two  swans  bent  their  course  from  the  north  to  the  east,  and  the 
;two  birds  of  paradise  from  the  south,  also  that  they  united  with 
the  two  doves  in  the  east,  and  flew  together  to  a  certain  lofty 
palace  there,  about  which  there  were  olives,  palms,  and  beeches. 
The  palace  had  three  rows  of  windows,  one  above  the  other ; 
and  while  I  was  making  my  observations,  I  saw  the  swans  fly  into 
the  palace  through  open  windows  in  the  lowest  row,  the  birds  of 
paradise  through  others  in  the  middle  row,  and  the  doves  through 
others  in  the  highest.  When  I  had  observed  this,  an  angel  pre- 
sented himself,  and  said,  "  Do  you  understand  what  you  have 
seen  ?"  I  replied,  "  In  a  small  degree."  He  said,  "  That  palace 
represents  the  habitations  of  conjugial  love,  such  as  are  in  hu- 
man minds.  Its  highest  part,  into  which  the  doves  flew,  repre- 
sents the  highest  region  of  the  mind,  where  conjugial  love  dwells 
in  the  love  of  good  with  its  wisdom  ;  the  middle  part,  into  which 
rhe  birds  of  paradise  flew,  represents  the  middle  region,  where 
conjugial  love  dwells  in  the  love  of  truth  with  its  intelligence:  and 
tne  lowest  part,  into  which  the  swans  flew,  represents  the  lowest, 
iregion  of  the  mind,  where  conjugial  love  dwells  in  the  love  of  what 
is  just  and  right  with  its  knowledge.  The  three  pairs  of  birds 
also  signify  these  things;  the  pair  of  turtle  doves  signifies  con- 
jugial love  of  the  highest  region,  the  pair  of  birds  of  paradise 
conjugial  love  of  the  middle  region,  and  the  pair  of  swans  con- 
jugial love  of  the  lowest  region.  Similar  things  are  signified  by 
the  three  kinds  of  trees  about  the  palace,  the  olives,  palms,  and 
neeches.  We  in  heaven  call  the  highest  region  of  the  mind  ce- 
lestial, the  middle  spiritual,  and  the  lowest  natural ;  and  we 
perceive  them  as  stories  in  a  house,  one  above  another,  and  an 
ascent  from  one  to  the  other  by  steps  as  by  stairs  ;  and  in  each 
part  as  it  were  two  apartments,  one  for  love,  the  other  for  wisdom, 
and  in  front  as  it  were  a  chamber,  where  love  with  its  wisdom, 
or  good  with  its  truth,  or,  what  is  the  same,  the  will  with  its 
understanding,  Consociate  in  bed.  In  that  palace  are  presented 
7s  in  an  image  all  the  arcana  of  conjugial  love."  On  hearing  this, 
Weing  inflamed  with  a  desire  of  seeing  it,  I  asked  whether  any- 
jiic  was  permitted  to  enter  and  see  it,  as  it  was  a  representative 


AND  IT6  CHASTE  DELIGHTS. 


270,  271 


palace?  He  replied,  "None  but  those  who  are  in  the  third 
heaven,  because  to  them  every  representative  of  love  and  wis- 
dom becomes  real :  from  them  I  have  heard  what  I  have  related 
to  you,  and  also  this  particular,  that  love  truly  conjugial  dwells 
in  the  highest  region  in  the  midst  of  mutual  love,  in  the 
marriage-chamber  or  apartment  of  the  will,  and  also  in  the 
midst  of  the  perceptions  of  wisdom  in  the  marriage-chamber  or 
apartment  of  the  understanding,  and  that,  they  consociate  in  bed 
in  the  chamber  which  is  in  front,  in  the  east."  I  also  asked, 
"Why  are  there  two  marriage-chambers?"  He  said,  "The 
husband  is  in  the  marriage-chamber  of  the  understanding,  and 
the  wife  in  that  of  the  will."  I  then  asked,  "Since  conjugial 
love  dwells  there,  where  then  does  conjugial  cold  dwell?"  He 
replied,  "It  dwells  also  in  the  supreme  region,  but  only  in  the 
marriage-chamber  of  the  understanding,  that  of  the  will  being 
closed  there:  for  the  understanding  with  its  truths,  as  often  as 
it  pleases,  can  ascend  by  a  winding  staircase  into  the  highest 
region  into  its  marriage-chamber;  but  if  the  will  with  the  good 
of  its  love  does  not  ascend  at  the  same  time  into  the  consociate 
marriage-chamber,  the  latter  is  closed,  and  cold  ensues  in  the 
other:  this  is  conjugial  cold.  The  understanding,  while  such 
cold  prevails  towards  the  wife,  looks  downwards  to  the  lowest 
region,  and  also,  if  not  prevented  by  fear,  descends  to  warm 
itself  there  at  an  illicit  fire."  Having  thus  spoken,  he  was  about 
to  recount  further  particulars  respecting  conjugial  love  from  its 
images  in  that  palace;  but  he  said,  "Enough  at  this  time; 
inquire  first  whether  what  has  been  already  said  is  above  the 
ljvel  of  ordinary  understandings;  if  it  is,  what  need  of  saying 
b.iy  more?  but  if  not,  more  will  be  discovered." 


ON    THE  CAUSES   OF  APPARENT   LOVE,   FRIENDSHIP,  AND  FAVOR 

IN  MARRIAGES. 

271.  HAVING  treated  of  the  causes  of  cold  and  separation, 
it  i  )'.!ows  from  order  that  the  causes  of  apparent  love,  friendship, 
and  favor  in  marriages,  should  also  be  treated  of;  for  it  is  well 
known,  that  although  cold  separates  the  minds  (animos)  of 
married  partners  at  the  present  day,  still  they  live  together,  and 
have  children ;  which  would  not  be  the  case,  unless  there  were 
also  apparent  loves,  alternately  similar  to  or  emulous  of  the 
warmth  of  genuine  love.  That  these  appearances  are  necessary 
and  useful,  and  that  without  them  there  would  be  no  houses,  and 
consequently  no  societies,  will  be  seen  in  what  follows.  More- 
over, some  conscientious  persons  may  be  distressed  with  the  idea, 
that  the  disagreement  of  mind  subsisting  between  them  and  their 
married  partners,  and  the  internal  alienation  thence  arising,  may 

227 


271 


CONJTTGIAL  LOVE 


he  their  own  fault,  and  may  be  imputed  to  them  as  such,  and  on 
this  account  they  are  grieved  at  the  heart ;  but  as  it  is  out  oi 
their  power  to  prevent  internal  disagreements,  it  is  enough  for 
them,  by  apparent  love  and  favor,  from  conscientious  motives  to 
subdue  the  inconveniences  which  might  arise  :  hence  also  friend- 
ship may  possibly  return,  in  which  conjugial  love  lies  concealed 
on  the  part  of  such,  although  not  on  the  part  of  the  other.  But 
this  subject,  like  the  foregoing,  from  the  great  variety  of  its 
matter,  shall  be  treated  of  in  the  following  distinct  articles:  I. 
Ml  the  natural  world  almost  all  are  capable  of  being  joined  toge- 
ther as  to  external,  but  not  as  to  internal  affections,  if  these  dis- 
agree and  are  apparent.  II.  In  the  spiritual  world  all  are  joined 
together  according  to  internal,  but  not  according  to  external  affec- 
tions, unless  these  act  in  unity  with  the  internal.  III.  It  is  the 
external  affections,  according  to  which  matrimony  is  generally 
contracted  in  the  world.  IV.  But  in  case  they  are  not  influenced 
by  internal  affections,  which  conjoin  minds,  the  bonds  of  matri- 
mony are  loosed  in  the  house.  V.  Nevertheless  those  bonds  must 
continue  in  the  world  till  the  decease  of  one  of  the  parties.  VI. 
In  cases  of  matrimony,  in  which  the  internal  affections  do  not 
conjoin,  there  are  external  affections,  which  assume  a  semblance 
(if  the  internal  and  tend  to  consociate.  VII.  Hence  come  ap- 
parent  love,  friendship,  and  favor  between  married  partners. 
VIII.  These  appearances  are  assumed  conjugial  semblances,  a?id 
they  are  commendable,  because  useful  and  necessary.  IX.  These 
assumed  conjugial  semblances,  in  the  case  of  a  spiritual  man 
(homo)  conjoined  to  a  natural,  are  founded  injustice  and  judge- 
ment. X.  jFoi  •  various  reasons  these  assumed  conjugial  semblances 
with  natural  men  are  founded  in  prudence.  Xl.  They  are  for  the 
mke  of  amendment  and  accommodation.  XII.  They  are  for  the 
mike  <f preserving  order  in  domestic  affairs,  and  for  the  sake  of 
mutual  aid.  XIII.  They  are  for  the  sake  of  unanimity  in  the 
care  of  infants  and  the  education  of  children.  XIV.  They  are 
for  the  sake  of  peace  in  the  house.  X  V.  They  are  for  the  sake 
of  reputation  out  of  the  house.  XVI.  They  are  for  the  sake  of 
various  favors  expected  from  the  married  partner,  or  from  his  or 
her  relations  /  and  thus  from  the  fear  of  losing  such  favors. 
XVII.  They  are  for  the  sake  of  having  blemishes  excused,  and 
thereby  of  avoiding  disgrace.  XVIII.  They  are  for  the  sake  of 
reconciliation.  XIX.  In  case  favor  does  not  cease  with  the  wife, 
when  faculty  ceases  with  the  man,  there  may  exist  a  friendship 
resembling  conjugial  friendship,  when  the  partus  grow  old.  XX. 
There  are  vanous  kinds  of  apparent  love  and  friendship  between 
married  partners,  one  of  whoni  is  brought  under  the  yoke,  and 
therefore  is  subject  to  the  other.  XXI.  In  the  world  there  are 
infernal  marriages  between  persons  who  interiorly  are  the  most 
wiveterate  enemies,  and  exteriorly  are  as  the  closest  friends.  We 
proceed  to  an  explanation  of  each  article. 
U28 


AND  ITS  CHASTE  DELIGHTS. 


272,  273 


272.  I.  In  THE  NATURAL  WORLD  ALMOST  ALL  ARE  CAPABLE 
OF  BEING  JOINED  TOGETHER  AS  TO  EXTERNAL,  BUT  NOT  AS  TO 
INTERNAL  AFFECTIONS,  IF  THESE    DISAGREE   AND    ARE  APPARENT. 

The  reason  of  this  is,  because  in  the  world  every  one  is  clothed 


are  in  it  as  dregs  that  fall  to  the  bottom,  when  the  must  of  the 
wine  is  clarified.  Such  are  the  constituent  substances  of  which, 
the  bodies  of  men  in  the  world  are  composed.  Hence  it  is  that 
the  internal  affections,  which  are  of  the  mind,  do  not  appear  ; 
and  in  many  cases,  scarce  a  grain  of  them  transpires  ;  tor  the 
body  either  absorbs  them,  and  involves  them  in  its  dregs,  or  by 
simulation  which  has  been  learned  from  infancy  conceals  them 
deeply  from  the  sight  of  others;  and  by  these  means  the  man 
puts  himself  into  the  state  of  every  affection  which  he  observes 
in  another,  and  allures  his  affection  to  himself,  and  thus  they 
unite.  The  reason  why  they  unite  is,  because  every  affection 
has  its  delight,  and  delights  tie  minds  together.  But  it  would 
be  otherwise  if  the  internal  affections,  like  the  external,  appeared 
visibly  in  the  face  and  gesture,  and  were  made  manifest  to  the 
hearing  by  the  tone  of  the  speech  ;  or  if  their  delights  were 
sensible  to  the  nostrils  or  smell,  as  they  are  in  the  spiritual  world : 
in  such  case,  if  they  disagreed  so  as  to  be  discordant,  they  would 
separate  minds  from  each  other,  and  according  to  the  perception 
of  antipathy,  the  minds  would  remove  to  a  distance.  From  these 
considerations  it  is  evident,  that  in  the  natural  world  almost  all 
are  capable  of  being  joined  together  as  to  external,  but  not  as  to 
internal  affections,  if  these  disagree  and  are  apparent. 

273.  II.   In  the   spiritual  world  all  are  conjoined 

ACCORDING  TO  INTERNAL,  BUT  NOT  ACCORDING  TO  EXTERNAL 
AFFECTIONS,   UNLESS  THESE    ACT    IN    UNITY  WITH    THE  INTERNAL. 

This  is,  because  in  the  spiritual  world  the  material  body  is  re- 
jected, which  could  receive  and  bring  forth  the  forms  of  all 
affections,  as  we  have  said  just  above;  and  a  man  {homo)  when 
stripped  of  that  body  is  in  his  internal  affections,  which  his  body 
had  before  concealed :  hence  it  is,  that  in  the  spiritual  world 
similarities  and  dissimilarities,  or  sympathies  and  antipathies, 
are  not  only  felt,  but  also  appear  in  the  face,  the  speech,  and  the 
gesture  ;  wherefore  in  that  world  similitudes  are  conjoined,  and 
dissimilitudes  separated.  This  is  the  reason  why  the  universal 
heaven  is  arranged  by  the  Lord  according  to  all  the  varieties  of 
the  affections  of  the  love  of  good  and  truth,  and,  on  the  contrary, 
hell  according  to  all  the  varieties  of  the  love  of  what  is  evil  and 
false.  As  angels  and  spirits,  like  men  in  the  world,  have  internal 
and  external  affections,  and  as,  in  the  spiritual  world,  the  internal 
affections  cannot  be  concealed  by  the  external,  they  therefore 
transpire  and  manifest  themselves:  hence  with  angels  and  spirits 
both  the  internal  and  external  affections  are  reduced  to  similitude 
md  correspondence  ;  after  which  their  internal  affections  are;  oy 


with  a  material  body,  and  this  i 


charged  with  lusts,  which 


22* 


273—275 


00NJUGIAL  LOVE 


the  external,  imaged  in  their  faces,  and  perceived  in  the  tone  of 
their  speech  ;  they  also  appear  in  their  behaviour  and  manners. 
Angels  and  spirits  have  internal  and  external  affections,  because 
they  have  minds  and  bodies  ;  and  affections  with  the  thoughts 
thence  derived  belong  to  the  mind,  and  sensations  with  the  plea- 
sures thence  derived  to  the  body.  It  frequently  happens  in  the 
world  of  spirits,  that  friends  meet  after  death,  and  recollect  their 
friendships  in  the  former  world,  and  on  such  occasions  believe 
that  they  shall  live  on  terms  of  friendship  as  formerly  ;  but  when 
their  consociation,  which  is  only  of  the  external  affections,  is 
perceived  in  heaven,  a  separation  ensues  according  to  their  in- 
ternal ;  and  in  this  case  some  are  removed  from  the  place  of  their 
meeting  into  the  north,  some  into  the  west,  and  each  to  such  a 
distance  from  the  other,  that  they  can  no  longer  see  or  know 
each  other  ;  for  in  the  places  appointed  for  them  to  remain  at, 
their  faces  are  changed  so  as  to  become  the  image  of  their  internal 
affections.  From  these  considerations  it  is  manifest,  that  in  the 
spiritual  world  all  are  conjoined  according  to  internal  affections, 
and  not  according  to  external,  unless  these  act  in  unity  with  the 
internal. 

274.  ILL  It  is  the  external  affections  according  to 

WHICH    MATRIMONY    IS    GENERALLY    CONTRACTED    IN  THE  WORLD. 

The  reason  of  this  is,  because  the  internal  affections  are  seldom 
consulted  ;  and  even  if  they  are,  still  their  similitude  is  not  seen 
in  the  woman  ;  for  she,  by  a  peculiar  property  with  which  she  is 
gifted  from  her  birth,  withdraws  the  internal  affections  into  the 
inuer  recesses  of  her  mind.  There  are  various  external  affec- 
tions which  induce  men  to  engage  in  matrimony.  The  first 
affection  of  this  age  is  an  increase  of  property  by  wealth,  as  well 
with  a  view  to  becoming  rich  as  for  a  plentiful  supply  of  the 
comforts  of  life  ;  the  second  is  a  thirst  after  honors,  with  a  view 
either  of  being  held  in  high  estimation  or  of  an  increase  of 
fortune :  besides  these,  there  are  various  allurements  and  con- 
cupiscences which  do  not  afford  an  opportunity  of  ascertaining 
the  agreement  of  the  internal  affections.  From  these  few  con- 
siderations it  is  manifest,  that  matrimony  is  generally  contracted 
in  the  world  according  to  external  affections. 

275.  IV.   But  in  case   they  are  not  influenced  by 

INTKRNAL  AFFECTIONS,  WHICH  CONJOIN  MINDS,  THE  BONDS  OF 
MATRIMONY  ARE  LOOSED  IN  THE  HOUSE.     It  is  Said  Mi  the  hotlSe, 

because  it  is  done  privately  between  the  parties  ;  as  is  the  case 
when  the  first  warmth,  excited  during  courtship  and  breaking 
out  into  a  flame  as  the  nuptials  approach,  successively  abates 
from  the  discordance  of  the  internal  affections,  and  at  length 
passes  off  into  cold.  It  is  well  known  that  in  this  case  the  external 
affections,  which  had  induced  and  allured  the  parties  to  matri 
uiony,  disappear,  so  that  they  no  longer  effect  conjunction.  Thar 
nG arises  from  various  causes,  internal,  external,  and  accidental, 
WW 


AND  ITS  CHASTE  DELIGHTS. 


275—277 


all  which  originate  in  a  dissimilitude  of  internal  inclinations, 
was  proved  in  the  foregoing  chapter.  From  these  considerations 
the  truth  of  what  was  asserted  is  manifest,  that  unless  the  ex- 
ternal affections  are  influenced  by  internal,  which  conjoin  minds, 
the  bonds  of  matrimony  are  loosed  in  the  house. 

276.  V.   Nevertheless  those  bonds  must  continue  in 

THE     WORLD     TILL     THE     DECEASE     OF     ONE     OF     THE  PARTIES. 

This  proposition  is  adduced  to  the  intent  that  to  the  eye  of 
reason  it  may  more  evidently  appear  how  necessary,  useful,  and 
true  it  is,  that  where  there  is  not  genuine  conjugial  love,  it 
ought  still  to  be  assumed,  that  it  may  appear  as  if  there  were. 
The  case  would  be  otherwise  if  the  marriage  contract  was  nut  to 
continue  to  the  end  of  life,  but  might  be  dissolved  at  pleasure ; 
as  was  the  case  with  the  Israelitish  nation,  who  claimed  to  them- 
selves the  liberty  of  putting  away  their  wives  for  every  cause 
This  is  evident  from  the  following  passage  in  Matthew  :  "  The 
pharisees  came,  and  said  unto  Jesus,  Is  it  lawf  ul  for  a  man  to 
j)ut  away  his  wife  for  every  cause  ?  And  when  Jesus  answered, 
that  it  is  not  lawful  to  put  away  a  wife  and  to  marry  another 
except  on  account  of  whoredom,  they  replied  that  neverthele*i 
Moses  commanded  to  give  a  bill  of  divorce  and  to  put  her  away  / 
and  the  disciples  said,  If  the  case  of  a  man  with  his  wife  be  so 
it  is  not  expedient  to  marry,"  xix.  3 — 10.  Since  therefore  the 
covenant  of  marriage  is  for  life,  it  follows  that  the  appearances 
of  love  and  friendship  between  married  partners  are  necessary. 
That  matrimony,  when  contracted,  must  continue  tdl  the  decease 
of  one  of  the  parties,  is  grounded  in  the  divine  law,  consequently 
also  in  rational  law,  and  thence  in  civil  law:  in  the  divine  law, 
because,  as  said  above,  it  is  not  lawful  to  put  away  a  wife  and 
marry  another,  except  for  whoredom  ;  in  rational  law,  because  it 
is  founded  upon  spiritual,  for  divine  law  and  rational  are  one 
law  ;  from  both  these  together,  or  by  the  latter  from  the  former, 
it  may  be  abundantly  seen  what  enormities  and  destructions  of 
societies  would  result  from  the  dissolving  of  marriage,  or  the 
putting  away  of  wives,  at  the  good  pleasure  of  the  husbands, 
before  death.  Those  enormities  and  destructions  of  societies 
may  in  some  measure  be  seen  in  the  memorable  relation 
respecting  the  origin  of  conjugial  love,  discussed  by  the  spirits 
;is>embled  from  the  nine  kingdoms,  n.  103 — 115;  to  which  there 
is  no  need  of  adding  further  reasons.  But  these  causes  do  not 
operate  to  prevent  the  permission  of  separations  grounded  in 
their  proper  causes,  respecting  which  see  above,  n.  252 — 254; 
and  also  of  concubinage,  respecting  which  see  the  second  part 
of  this  work. 

277.  VI.  In  case  of  matrimony  in  which  the  internal 

AFFECTIONS  DO  NOT  CONJOIN,  THERE  ARE  EXTERNAL  AFFECTIONS 
AVHICH  ASSUME  A  SEMBLANCE    OF    THE    INTERNAL    AND    TEND  TO 

consociate.    By  internal  affections  we  mean  the  mutual  incli- 

233 


277—279 


CONJUGIAL  LOVE 


nations  which  influence  the  mind  of  each  of  tho  parties  from 
heaven  ;  whereas  by  external  affections  we  mean  the  inclinations 
which  influence  the  mind  of  each  of  the  parties  from  the  world. 
The  latter  afl'ections  or  inclinations  indeed  equally  belong  to  the 
mind,  but  they  occupy  its  inferior  regions,  whereas  the  former 
occupy  the  superior:  but  since  both  have  their  allotted  seat  in 
the  mind,  it  may  possibly  be  believed  that  they  are  alike  and 
agree  ;  yet  although  they  are  not  alike,  still  they  can  appear  so : 
in  some  cases  they  exist  as  agreements,  and  in  some  as  insinuat- 
ing semblances.  There  is  a  certain  communion  implanted  in 
each  of  the  parties  from  the  earliest  time  of  the  marriage-cove- 
nant, which,  notwithstanding  their  disagreement  in  minds  (a?ii- 
mis)  still  remains  implanted  ;  as  a  communion  of  possessions,  and 
in  many  cases  a  communion  of  uses,  and  of  the  various  necessities 
of  the  house,  and  thence  also  a  communion  of  thoughts  and  of 
certain  secrets ;  there  is  also  a  communion  of  bed,  and  of  the 
love  of  children:  not  to  mention  several  others,  which,  as  they 
are  inscribed  on  the  conjugial  covenant,  are  also  inscribed  on 
their  minds.  Hence  originate  especially  those  external  affections 
which  resemble  the  internal;  whereas  those  which  only  counter- 
feit them  are  partly  from  the  same  origin  and  partly  from 
another;  but  on  the  subject  of  each  more  will  be  said  in  what 
follows. 

278.  VII.  Hence  come  apparent  love,  friendship,  and 
favor  between  married  partners.  Apparent  loves,  friend- 
ships, and  favors  between  married  partners,  are  a  consequence 
of  the  conjugial  covenant  being  ratified  for  the  term  of  lite,  and 
of  the  conjugial  communion  thence  inscribed  on  those  who  ratify 
it ;  whence  spring  external  affections  resembling  the  internal,  as 
was  just  now  indicated:  they  are  moreover  a  consequence  of 
their  causes,  which  are  usefulness  and  necessity  :  from  whicli  in 
part  exist  conjunctive  external  afl'ections,  or  their  counterfeit, 
whereby  external  love  and  friendship  appear  as  internal. 

279.  VIII.  These  appearances  are  assumed  conjugial 
semblances;  and  they  are  commendable,  because  useful 
and  necessary.  They  are  called  assumed  semblances,  because 
they  exist  with  those  who  disagree  in  mind,  and  who  from  such 
disagreement  are  interiorly  in  cold  :  in  this  case,  when  they  still 
appear  to  live  united,  as  duty  and  decency  require,  their  kind 
offices  to  each  other  may  be  called  assumed  conjugial  semblances; 
which,  as  being  commendable  for  the  sake  of  uses,  are  altogether 
to  be  distinguished  from  hypocritical  semblances  ;  for  hereby  all 
those  good  things  are  provided  for,  which  are  commemorated  in 
order  below,  from  article  XI — XX.  They  are  commendable  for 
the  sake  of  necessity,  because  otherwise  those  good  things  would 
be  unattained ;  and  yet  the  parties  are  enjoined  by  a  covenant 
and  compact  to  live  together,  and  hence  it  behoves  each  of  them 
to  consider  it  a  duty  to  do  so. 

232 


AND  1T6  CHASTE  DELIGHTS. 


280— 2S2 


280.  IX.  These  assumed  conjugial  semblances,  in  the 

CASE  OF  A  SPIRITUAL  MAN  (homo)  CONJOINED  TO  A  NATURAL, 
ARE    FOUNDED   IN  JUSTICE  AND   JUDGEMENT.     The  reason    of  this 

is,  because  the  spiritual  man,  in  all  he  does,  acts  from  justice 
and  judgement ;  wherefore  he  does  not  regard  these  assumed 
semblances  as  alienated  from  their  internal  affections,  but  as 
connected  with  them  ;  for  he  is  in  earnest,  and  respects  amend- 
ment as  an  end ;  and  if  he  does  not  obtain  this,  he  respects 
accommodation  for  the  sake  of  domestic  order,  mutual  aid,  the 
care  of  children,  and  peace  and  tranquillity.  To  these  things  he 
is  led  from  a  principle  of  justice  ;  and  from  a  principle  of  judge- 
ment he  gives  them  effect.  The  reason  why  a  spiritual  man  so 
lives  with  a  natural  one  is,  because  a  spiritual  man  acts  spirit- 
ually, even  with  a  natural  man. 

281.  X.  For  various  reasons,  these  assumed  conjugial 

SEMBLANCES    WITH    NATURAL    MEN    ARE  FOUNDED    IN  PRUDENCE. 

In  the  case  of  two  married  partners  of  whom  one  is  spiritual 
and  the  other  natural,  (by  the  spiritual  we  mean  the  one  that 
loves  spiritual  things,  and  thereby  is  wise  from  the  Lord,  and 
b}r  the  natural,  the  one  that  loves  only  natural  things,  and 
thereby  is  wise  from  himself,)  when  they  are  united  in  marriage, 
conjugial  love  with  the  spiritual  partner  is  heat,  and  with  the 
natural  is  cold.  It  is  evident  that  heat  and  cold  cannot  remain 
together,  also  that  heat  cannot  inflame  him  that  is  in  cold,  un- 
less the  cold  be  first  dispersed,  and  that  cold  cannot  flow  into 
him  that  is  in  heat,  unless  the  heat  be  first  removed  :  hence  it  is 
that  inward  love  cannot  exist  between  married  partners,  one  of 
whom  is  spiritual  and  the  other  natural ;  but  that  a  love  resem- 
bling inward  love  may  exist  on  the  part  of  the  spiritual  partner, 
as  was  said  in  the  foregoing  article ;  whereas  between  two  natural 
married  partners  no  inward  love  can  exist,  since  each  is  cold  ; 
and  if  they  have  any  heat,  it  is  from  something  unchaste  ;  never- 
theless such  persons  may  live  together  in  the  same  house,  with 
separate  minds  (animis),  and  also  assume  looks  of  love  and  friend- 
ship towards  each  other,  notwithstanding  the  disagreement  of 
their  minds  {mentes) :  in  such  case,  the  external  affections,  which 
for  the  most  part  relate  to  wealth  and  possessions,  or  to  honor 
and  dignities,  may  as  it  were  be  kindled  into  a  flame ;  and  as 
such  enkindling  induces  fear  for  their  loss,  therefore  assumed 
conjugial  semblances  are  in  such  cases  necessities,  which  are 
principally  those  adduced  below  in  articles  XV. — XVII.  The 
restof  the  causes  adduced  with  these  may  have  somewhat  in  com- 
mon with  those  relating  to  the  spiritual  man  ;  concerning  which 
see  above,  n.  280  ;  but  only  in  case  the  prudence  with  the  natural 
man  is  founded  in  intelligence. 

282.  XI.  They  are  for  the  sake  of  amendment  and 
accommodation.  The  reason  why  assumed  conjugial  semblance?, 
which  are  appearances  of  love  and  friendship  subsisting  between 

233 


282,  283 


CON.  UGTAL  LOVE. 


married  partners  who  disagree  in  mind,  are  for  the  sake  of 
amendment,  is  because  a  spiritual  man  {homo),  connected  with 
a  natural  one  by  the  matrimonial  covenant,  intends  nothing  else 
but  amendment  of  life;  which  he  effects  by  judicious  and  elegant 
conversation,  and  by  favors  which  soothe  and  flatter  the  temper 
of  the  other;  but  in  case  these  things  prove  ineffectual,  he 
intends  accommodation,  for  the  preservation  of  order  in  domestic 
affaire,  for  mutual  aid,  and  for  the  sake  of  the  infants  and 
children,  and  other  similar  things  ;  for,  as  was  shown  above,  n. 
280,  whatever  is  said  and  done  by  a  spiritual  man  {homo)  is 
founded  in  justice  and  judgement.  But  with  married  partners, 
neither  of  whom  is  spiritual,  but  both  natural,  similar  conduct 
may  exist,  but  for  other  ends  ;  if  for  the  sake  of  amendment 
and  accommodation,  the  end  is,  either  that  the  other  party  may 
be  reduced  to  a  similitude  of  manners,  and  be  made  subordinate 
to  his  desires,  or  that  some  service  may  be  made  subservient  to 
his  own,  or  for  the  sake  of  peace  within  the  house,  of  reputation 
out  of  it,  ur  of  favors  hoped  for  by  the  married  partner  or  his 
relations  ;  not  to  mention  other  ends  :  but  with  some  these  ends 
are  grounded  in  the  prudence  of  their  reason,  with  some  in 
natural  civility,  with  some  in  the  delights  of  certain  cupidities 
which  have  been  familiar  from  the  cradle,  the  loss  of  which  is 
dreaded  ;  besides  several  ends,  which  render  the  assumed  kind- 
nesses as  of  conjugial  love  more  or  less  counterfeit.  There  may 
also  be  kindnesses  as  of  conjugial  love  out  of  the  house,  and 
none  within  ;  those  however  respect  as  an  end  the  reputation  of 
both  parties;  and  if  they  do  not  respect  this,  they  are  merely 
deceptive. 

283.    XII.  They  are  for  the  sake  of  preserving  order 

IN    DOMESTIC    AFFAIRS,    AND    FOR    THE    SAKE    OF    MUTUAL  AID. 

Every  house  in  which  there  are  children,  their  instructors,  and 
other  domestics,  is  a  small  society  resembling  a  large  one.  The 
latter  also  consists  of  the  former,  as  a  whole  consists  of  its  parts, 
and  thereby  it  exists ;  and  further,  as  the  security  of  a  large 
society  depends  on  order,  so  does  the  security  of  this  small  society; 
wherefore  as  it  behoves  public  magistrates  to  see  and  provide  that 
order  may  exist  and  be  preserved  in  a  compound  society,  so  it 
concerns  married  partners  in  their  single  society.  But  there 
cannot  be  this  order  if  the  husband  and  wife  disagree  in  their 
minds  {animis);  for  thereby  mutual  counsels  and  aids  are  drawn 
different  ways,  and  are  divided  like  their  minds,  and  thus  the 
form  of  the  small  society  is  rent  asunder;  wherefore  to  preserve 
order,  and  thereby  to  take  care  of  themselves  and  at  the  same 
time  of  the  house,  or  of  the  house  and  at  the  same  time  of 
themselves,  lest  they  should  come  to  hurt  and  fall  to  ruin,  ne- 
cessity requires  that  the  master  and  mistress  agree,  and  act  in 
unity  ;  and  if,  from  the  difference  of  their  minds  {nientiwn), 
this  cannot  be  done  so  well  as  it  might,  both  duty  and  propriety 
231 


AND  ITS  CHASTE  DELIGHTS. 


2S3— 265 


require  that  it  he  done  by  representative  conjugal  friendship. 
That  hereby  concord  is  established  in  houses  for  the  sake  oi 
necessity  and  consequent  utility,  is  well  known. 

284.  XIII.  They  are  for  the  sake  of   unanimity  in 

THE    CARE    OF    INFANTS     AND     THE     EDUCATION     OF  CHILDREN. 

It  is  very  well  known  that  assumed  conjugial  semblances,  which 
are  appearances  of  love  and  friendship  resembling  such  as  are 
truly  conjugial,  exist  with  married  partners  for  the  sake  of  infants 
and  children.  The  common  love  of  the  latter  causes  each  married 
partner  to  regard  the  other  with  kindness  and  favor.  The  love 
of  infants  and  children  with  the  mother  and  the  father  unite  as 
the  heart  and  lungs  in  the  breast.  The  love  of  them  with  the 
mother  is  as  the  heart,  and  the  love  towards  them  with  the 
father  is  as  the  lungs.  The  reason  of  this  comparison  is,  because 
the  heart  corresponds  to  love,  and  the  lungs  to  the  understand- 
ing; and  love  grounded  in  the  will  belongs  to  the  mother,  and 
love  grounded  in  the  understanding  to  the  father.  With  spiritual 
men  {homines)  there  is  conjugial  conjunction  by  means  of  that 
love  grounded  in  justice  and  judgement;  in  justice,  because  the 
mother  had  carried  them  in  her  womb,  had  brought  them  forth 
with  pain,  and  afterwards  with  unwearied  care  suckles,  nourishes, 
washes,  dresses,  and  educates  them,  [and  in  judgement,  because 
the  father  provides  for  their  instruction  in  knowledge,  intelli- 
gence, and  wisdom.]* 

285.  XIV.  They  are  for  the  sake  of  peace  in  the 
house.  ■  Assumed  conjugial  semblances,  or  external  friendships 
for  the  sake  of  domestic  peace  and  tranquillity,  relate  principally 
to  the  men,  who,  from  their  natural  characteristic,  act,  from  the 
understanding  in  whatever  they  do;  and  the  understanding, 
being  exercised  in  thought,  is  engaged  in  a  variety  of  objects 
which  disquiet,  disturb,  and  distract  the  mind;  wherefore  if 
there  were  not  tranquillity  at  home,  it  would  come  to  pass  that 
the  vital  spirits  of  the  parties  would  grow  faint,  and  their  interior 
life  would  as  it  were  expire,  and  thereby  the  health  of  both  mind 
and  body  would  be  destroyed.  The  dreadful  apprehension  of 
these  and  several  other  dangers  would  possess  the  minds  of  the 
men,  unless  they  had  an  asylum  with  their  wives  at  home  for 
appeasing  the  disturbances  arising  in  their  understandings.  More- 
over peace  and  tranquillity  give  serenity  to  their  minds,  and 
dispose  them  to  receive  agreeably  the  kind  attentions  of  then- 
wives,  who  spare  no  pains  to  disperse  the  mental  clouds  which 
they  are  very  quick-sighted  to  observe  in  their  husbands  :  more- 
over, the  same  peace  and  tranquillity  make  the  presence  of  their 
wives  agreeable.  Hence  it  is  evident,  that  an  assumed  semblance 
of  love,  as  if  it  was  truly  conjugial,  for  the  sake  of  peace  and 

*  This  passage  within  the  brackets  is  inserted  to  supply  what  evidently  appears  to  be  an  omis 
tion  in  th*  original. 


235 


285—238 


CONJUGIAL  LOVE 


tranquillity  at  home,  is  both  necessary  and  useful.  It  is  further 
to  be  observed,  that  with  the  wives  such  semblances  are  not 
assumed  as  with  the  men  ;  but  if  they  appear  to  resemble  them, 
they  are  the  effect  of  real  love,  because  wives  are  born  loves  of 
the  understanding  of  the  men ;  wherefore  they  accept  kindly 
the  favors  of  their  husbands,  and  if  they  do  not  confess  it  with 
their  lips,  still  they  acknowledge  it  in  heart. 

286.  XV.  They  are  for  the  sake  of  reputation  on 
of  the  house.  The  fortunes  of  men  in  general  depend  on  their 
reputation  for  justice,  sincerity,  and  uprightness  ;  and  this  repu- 
tation also  depends  on  the  wife,  who  is  acquainted  with  the  most 
familiar  circumstances  of  her  husband's  life ;  therefore  if  the 
disagreements  of  their  minds  should  break  out  into  open  enmity, 
quarrels,  and  threats  of  hatred,  and  these  should  be  noised 
abroad  by  the  wife  and  her  friends,  and  by  the  domestics,  they 
would  easily  be  turned  into  tales  of  scandal,  which  would  bring 
disgrace  and  infamy  upon  the  husband's  name.  To  avoid  such 
mischiefs,  he  has  no  other  alternative  than  either  to  counterfeit 
affection  for  his  wife,  or  that  they  be  separated  as  to  house. 

287.  XVI.  They  are  for  the  sake  of  various  favors 

EXPECTED  FROM  THE  MARRIED  PARTNER,  OR  FROM  HIS  OR  HER 
RELATIONS,  AND  THUS  FROM  THE    FEAR    OF   LOSING  SUCH  FAVORS. 

This  is  the  case  more  especially  in  marriages  where  the  rank  and 
condition  of  the  parties  are  dissimilar,  concerning  which,  see 
above,  n.  250  ;  as  when  a  man  marries  a  wealthy  wife  who  stores 
up  her  money  in  purees,  or  her  treasures  in  coffers ;  and  the 
more  so  if  she  boldly  insists  that  the  husband  is  bound  to  support 
the  house  out  of  his  own  estate  and  income :  that  hence  come 
forced  likenesses  of  conjugial  love,  is  generally  known.  The 
case  is  similar  where  a  man  marries  a  wife,  whose  parents,  rela- 
tions, and  friends,  are  in  offices  of  dignity,  in  lucrative  business, 
and  in  employments  with  large  salaries,  who  have  it  in  their 
power  to  better  her  condition :  that  this  also  is  a  ground  of 
counterfeit  love,  as  if  it  were  conjugial,  is  generally  known. 
It  is  evident  that  in  both  cases  it  is  the  fear  of  the  loss  of  the 
above  favors  that  is  operative. 

288.  XVII.  They  are  for  tue  sake  of  having  blemish  i  s 

EXCUSED,    AND    THEREBY    OF    AVOIDING    DISGRACE.      There  are 

several  blemishes  for  which  conjugial  partners  fear  disgrace,  some 
criminal,  some  not.  There  are  blemishes  of  the  mind  and  of 
the  body  slighter  than  those  mentioned  in  the  foregoing  chapter 
n.  252  and  253,  which  are  causes  of  separation  ;  wherefore  those 
blemishes  are  here  meant,  which,  to  avoid  disgrace,  are  buried 
in  silence  by  the  other  married  partner.  Besides  these,  in  some 
cases  there  are  contingent  crimes,  which,  if  made  public,  are 
subject  to  heavy  penalties;  not  to  mention  a  deficiency  of  that 
ability  which  the  men  usually  boast  of.  That  excuses  of  such 
blemishes,  in  order  to  avoid  disgrace,  are  the  causes  of  counter* 
236 


AND  ITS  CHASTE  DELIGHTS. 


288—201 


feit  love  and  friendship  with  a  married  partner,  is  too  evident  to 
need  farther  confirmation. 

289.  XVIII.  They  are  for  the  sake  of  reconciliation. 
That  between  married  partners  who  have  mental  disagreements 
from  various  causes,  there  subsist  alternate  distrust  and  confi- 
dence, alienation  and  conjunction,  yea,  dispute  and  compromise, 
thus  reconciliation  ;  and  also  that  apparent  friendships  promote 
reconciliation,  is  well  known  in  the  world.  There  are  also 
reconciliations  which  take  place  after  partings,  which  are  not 
so  alternate  and  transitory. 

290.  XIX.  In  case  favor  does  not  cease  with  the 

WIFE,  WHEN  FACULTY  CEASES  WITH  THE  MAN,  THERE  MAY  EXIST 
A  FRIENDSHIP    RESEMBLING     CONJUGIAL    FRIENDSHIP     WHEN  THE 

parties  grow  old.  The  primary  cause  of  the  separation  of 
minds  (animorum)  between  married  partners  is  a  falling  off  ot 
favor  on  the  wife's  part  in  consequence  of  the  cessation  of  ability 
on  the  husband's  part,  and  thence  a  falling  off  of  love;  for  just 
as  heats  communicate  with  each  other,  so  also  do  colds.  Tha' 
from  a  falling  off  of  love  on  the  part  of  each,  there  ensues  w 
cessation  of  friendship,  and  also  of  favor,  if  not  prevented  by 
the  fear  of  domestic  ruin,  is  evident  both  from  reason  and  expe- 
rience. In  case  therefore  the  man  tacitly  imputes  the  causes  to 
himself,  and  still  the  wife  perseveres  in  chaste  favor  towards  bin  i, 
there  may  thence  result  a  friendship,  which,  since  it  subsists 
between  married  partners,  appears  to  resemble  conjugial  love. 
That  a  friendship  resembling  the  friendship  of  that  love,  may 
subsist  between  married  partners,  when  old,  experience  testifies 
from  the  tranquillity,  security,  loveliness,  and  abundant  courtesy 
with  which  they  live,  communicate,  and  associate  together. 

291.  XX.  There  are  various  kinds  of  apparent  love 

AND  FRIENDSHIP  BETWEEN  MARRIED  PARTNERS,  ONE  OF  WHOM 
IS    BROUGHT   UNDER    THE    YOKE,    AND   THEREFORE  IS   SUBJECT  TO 

the  other.  It  is  no  secret  in  the  world  at  this  day,  that  as 
the  first  fervor  of  marriage  begins  to  abate,  there  arises  a  rival- 
ship  between  the  parties  respecting  right  and  power;  respecting 
right,  in  that  according  to  the  statutes  of  the  covenant  entered 
into,  these  is  an  equality,  and  each  has  dignity  in  the  offices  ot 
his  or  her  function  ;  and  respecting  power,  in  that  it  is  insisted 
on  by  the  men,  that  in  all  things  relating  to  the  house,  supe- 
riority belongs  to  them,  because  they  are  men,  and  inferiority 
to  the  women  because  they  are  women.  Such  rivalships,  at  this 
day  familiar,  arise  from  no  other  source  than  a  want  of  conscience 
respecting  love  truly  conjugial,  and  of  sensible  perception 
respecting  the  blessedness  of  that  love ;  in  consequence  of 
which  want,  lust  takes  the  place  of  that  love,  and  counterfeits 
it ;  and,  on  the  removal  of  genuine  love,  there  flows  from  this 
lust  a  grasping  for  power,  in  which  some  are  influenced  by  the 
delight  of  the  love  of  domineering,  which  in  some  is  implanted 

237 


291,  292 


CONJUGIAL  LOVE 


by  artful  women  before  marriage,  and  which  to  some  is  unknown. 
Where  such  grasping  prevails  with  the  men,  and  the  various 
turns  of  rivalship  terminate  in  the  establishment  of  their  sway, 
they  reduce  their  wives  either  to  become  their  rightful  property, 
or  to  comply  with  their  arbitrary  will,  or  into  a  state  of  slavery, 
every  one  according  to  the  degree  and  qualified  state  of  thut 
grasping  implanted  and  concealed  in  himself;  but  where  such 
grasping  prevails  with  the  wives,  and  the  various  turns  of  rival- 
ship  terminate  in  establishing  their  swa}T,  they  reduce  their 
husbands  either  into  a  state  of  equality  of  right  with  themselves, 
or  of  compliance  with  their  arbitrary  will,  or  into  a  state  of 
slavery:  but  as  when  the  wives  have  obtained  the  sceptre  of 
sway,  there  remains  with  them  a  desire  which  is  a  counterfeit,  ot 
conjugial  love,  and  is  restrained  both  by  law  and  by  the  fear  ot 
legitimate  separation,  incase  they  extend  their  power  beyond  the 
rule  of  right  into  what  is  contrary  thereto,  therefore  they  lead  a 
life  in  consociation  with  their  husbands.  But  what  is  the  nature 
and  quality  of  the  love  and  friendship  between  a  ruling  wife  and 
a  serving  husband,  and  also  between  a  ruling  husband  and  a 
serving  wife,  cannot  be  briefly  described  ;  indeed,  if  their  dif- 
ferences were  to  be  specifically  pointed  out  and  enumerated,  it 
would  occupy  several  pages  ;  tor  they  are  various  and  diverse— 
various  according  to  the  nature  of  the  grasping  for  power  pre- 
valent with  the  men,  and  in  like  manner  with  the  wives  ;  and 
diverse  in  regard  to  the  differences  subsisting  in  the  men  and  the 
women ;  for  such  men  have  no  friendship  of  love  but  what  is 
infatuated,  and  such  wives  are  in  the  friendship  of  spurious  love 
grounded  in  lust.  But  by  what  arts  wives  procure  to  themselves 
power  over  the  men,  will  be  shewn  in  the  following  article. 
292.    XXI.  In  the  world  there  are  infernal  marriages 

UETWEEN  PERSONS  WHO  INTERIORLY  ARE  THE  MOST  INVETERATE 
ENEMIE8,    AND    EXTERIORLY     ARE    AS    THE    CLOSEST    FRIENDS.  I 

am  indeed  forbidden  by  the  wives  of  this  sort,  in  the  spiritual 
world,  to  present  such  marriages  to  public  view  ;  for  they  are 
afraid  lest  their  art  of  obtaining  power  over  the  men  should  at 
the  same  time  be  divulged,  which  yet  they  are  exceedingly 
desirous  to  have  concealed  :  but  as  I  am  urged  by  the  men  in 
that  world  to  expose  the  causes  of  the  intestine  hatred  and  as  it 
were  fury  excited  in  their  hearts  against  their  wives,  in  conse- 
quence of  their  clandestine  arts,  I  shall  be  content  with  adducing 
the  following  particulars.  The  men  said,  that  unwittingly  they 
contracted  a  terrible  dread  of  their  wives,  in  consequence  of 
which  they  were  constrained  to  obey  their  decisions  in  the  most 
abject  manner,  and  be  at  their  beck  more  than  the  vilest  servants, 
so  that  they  lost  all  life  and  spirit ;  and  that  this  was  the  case 
not  only  with  those  who  were  in  inferior  stations  of  life,  but 
ills*)  with  those  who  were  advanced  in  high  dignities,  yea  with 
brave  and  famous  generals:  they  also  said,  that  after  they  had 
238 


AND  ITS  CIIASTK  DELIGHTS. 


299 


contracted  this  dread,  they  could  not  help  on  every  occasion 
expressing  themselves  to  their  wives  in  a  friendly  manner,  and 
doing  what  was  agreeable  to  their  humors,  although  they  cher- 
ished in  their  hearts  a  deadly  hatred  against  them  ;  and  further, 
that  their  wives  still  behaved  courteously  to  them  both  in  word 
and  deed,  and  complaisant! y  attended  to  some  of  their  requests. 
Now  as  the  men  themselves  greatly  wondered,  whence  such  an 
antipathy  could  arise  in  their  internals,  and  such  an  apparent 
sympathy  in  their  externals,  they  examined  into  the  causes 
thereof  from  some  women  who  were  acquainted  with  the  above 
secret  art.  From  this  source  of  information  they  learned,  that 
women  (mulieres)  are  skilled  in  a  knowledge  which  they  conceal 
deeply  in  their  own  minds,  whereby,  if  they  be  so  disposed,  they 
can  subject  the  men  to  the  yoke  of  their  authority  ;  and  that 
this  is  effected  in  the  case  of  ignorant  wives,  sometimes  by 
alternate  quarrel  and  kindness,  sometimes  by  harsh  and  unplea- 
sant looks,  and  sometimes  by  other  means ;  but  in  the  case  of 
polite  wives,  by  urgent  and  persevering  petitions,  and  by  obsti- 
nate resistance  to  their  husbands  in  case  they  suffer  hardships 
f:om  them,  insisting  on  their  right  of  equality  by  law,  in  conse- 
quence of  which  they  are  firm  and  resolute  in  their  purpose  ;  yea, 
insisting  that  if  they  should  be  turned  out  of  the  house,  they 
would  return  at  their  pleasure,  and  would  be  urgent  as  before; 
for  they  know  that  the  men  by  their  nature  cannot  resist  the 
positive  tempers  of  their  wives  but  that  after  compliance  they 
submit  themselves  to  their  disposal ;  and  that  in  this  case  the 
wives  make  a  show  of  all  kinds  of  civility  and  tenderness  to  their 
husbands  subjected  to  their  sway.  The  genuine  cause  of  the 
dominion  which  the  wives  obtain  by  this  cunnjng  is,  that  the 
man  acts  from  the  understanding  and  the  woman  from  the  will, 
and  that  the  will  can  persist,  but  not  so  the  understanding.  I 
have  been  told,  that  the  worst  of  this  sort  of  women,  who  are 
altogether  a  prey  to  the  desire  of  dominion,  can  remain  firm  in 
their  positive  humors  even  to  the  last  struggle  for  life.  I  have 
also  heard  the  excuses  pleaded  by  such  women  (mulieres)  for 
entering  upon  the  exercise  of  this  art;  in  which  they  urged  that 
they  would  not  have  done  so  unless  they  had  foreseen  supreme 
coTitempt  and  future  rejection,  and  consequent  ruin  on  their 
part,  if  they  should  be  subdued  by  their  husbands  :  and  that  thus 
they  had  taken  up  these  their  arms  from  necessity.  To  this 
excuse  they  add  this  admonition  for  the  men ;  to  leave  their 
wives  their  own  rights,  and  while  they  are  in  alternations  of  cold, 
not  to  consider  them  as  beneath  their  maid-servants :  they  said 
also  that  several  of  their  sex,  from  their  natural  timidity,  are 
not  in  a  state  of  exercising  the  above  art ;  but  I  added,  from 
their  natural  modesty.  From  the  above  considerations  it  may 
now  be  known  what  is  meant  by  infernal  marriages  in  the  world 

239 


293—292 


CONJUGIAL  LOVE 


between  persons  who  interiorly  are  the  most  inveterate  enemies, 

Htid  exteriorly  are  like  the  most  attached  friends. 

#•**#** 

293.  To  the  above  I  will  add  two  memorable  relations. 
First.  Some  time  ago  as  I  was  looking  through  a  window  to 
the  east,  I  saw  seven  women  sitting  in  a  garden  of  roses  at  a  cer- 
tain fountain,  and  drinking  the  water.  I  strained  my  eye-sight 
greatly  to  see  what  they  were  doing,  and  this  effort  of  mine 
affected  them  ;  wherefore  one  of  them  beckoned  me,  and  I  im- 
mediately quitted  the  house  and  came  to  them.  When  I  joined 
them,  I  courteously  inquired  whence  they  were.  They  said, 
"  We  are  wives,  and  are  here  conversing  respecting  the  delights 
of  conjugial  love,  and  from  much  consideration  we  conclude,  that, 
they  are  also  the  delights  of  wisdom."  This  answer  so  delighted 
my  mind  (animum),  that  I  seemed  to  be  in  the  spirit,  and  thence 
in  perception  more  interior  and  more  enlightened  than  on  any 
former  occasion  ;  wherefore  I  said  to  them,  "  Give  me  leave  to 
propose  a  few  questions  respecting  those  satisfactions."  On  their 
consenting,  I  asked,  "  How  do  you  wives  know  that  the  delight* 
of  conjugial  love  are  the  same  as  the  delights  of  wisdom?" 
They  replied,  "  We  know  it  from  the  correspondence  of  our  hus- 
bands' wisdom  with  our  own  delights  of  conjugial  love  ;  for  the  de- 
lights of  this  love  with  ourselves  are  exalted  and  diminished  ami 
altogether  qualified,  according  to  the  wisdom  of  our  husbands. ' 
On  1 1  earing  this,  I  said,  "I  know  that  you  are  affected  by  the  agree- 
able conversation  of  your  husbands  and  their  cheerfulness  of 
mind,  and  that  you  derive  thence  a  bosom  delight;  but  I  am 
surprised  to  hear  you  say,  that  their  wisdom  produces  this  effect : 
but  tell  me  what  is  wisdom,  and  what  wisdom  [produces  this 
effect]?"  To  this  the  wives  indignantly  replied,  "  Do  you  suppose 
that  we  do  not  know  what  wisdom  is,  and  what,  wisdom  [pro- 
duces that  effect],  when  yet  we  are  continually  reflecting  upon  it 
as  in  our  husbands,  and  learn  it  daily  from  their  mouths?  For 
we  wives  think  of  the  state  of  our  husbands  from  morning  to 
evening;  there  is  scarcely  an  hour  in  the  day,  in  which  our 
intuitive  thought  is  altogether  withdrawn  from  them,  or  is  absent ; 
on  the  other  hand,  our  husbands  think  very  little  in  the  day 
respecting  our  state  ;  hence  we  know  what  wisdom  of  theirs  it  is 
that  gives  us  delight.  Our  husbands  call  that  wisdom  spiritual 
rational,  and  spiritual  moral.  Spiritual  rational  wisdom,  they 
May,  is  of  the  understanding  and  knowledges,  and  spiritual  moral 
wisdom  of  the  will  and  life ;  but  these  they  join  together  and 
make  a  one,  and  insist  that  the  satisfactions  of  this  wisdom  are 
transferred  from  their  minds  into  the  delights  in  our  bosoms,  and 
from  our  bosoms  into  theirs,  and  thus  return  to  wisdom  their 
origin."  I  then  asked,  "  Do  you  know  anything  more  respect- 
ing the  wisdom  of  your  husbands  which  gives  you  delignt?" 
240 


AND  ITS  CHASTE  DELIGHTS. 


295 


They  said,  "We  do,  There  is  spiritual  wisdom,  and  thence 
rational  and  moral  wisdom.    Spiritual  wisdom  is  to  acknowledge 
the  Lord  the  Saviour  as  the  God  of  heaven  and  earth,  and  from 
Him  to  procure  the  truths  of  the  church,  which  is  effected  by 
means  of  the  Word  and  of  preachings  derived  therefrom,  whence 
comes  spiritual  rationality  ;  and  from  Kim  to  live  according  to 
those  truths,  whence  comes  spiritual  morality.    These  two  our 
husbands  call  the  wisdom  which  in  general  operates  to  produce 
love  truly  conjugial.    We  have  heard  from  them  also  that  the 
reason  of  this  is,  because,  by  means  of  that  wisdom,  the  inte- 
riors of  their  minds  and  thence  of  their  bodies  are  opened,  whence 
there  exists  a  free  passage  from  first  principles  even  to  last  for 
the  stream  of  love  ;  on  the  flow,  sufficiency,  and  virtue  of  which 
conjugial  love  depends  and  lives.    The  spiritual  rational  and 
moral  wisdom  of  our  husbands,  specifically  in  regard  to  marriage, 
has  for  its  end  and  object  to  love  the  wife  alone,  and  to  put  away 
all  concupiscence  for  other  women  ;  and  so  far  as  this  is  effected, 
so  far  that  love  is  exalted  as  to  degree,  and  perfected  as  to 
quality;  and  also  so  far  we  feel  more  distinctly  and  exquisitely 
the  delights  in  ourselves  corresponding  to  the  delights  of  the 
affections  and  the  satisfactions  of  the  thoughts  of  our  husbands." 
I  inquired  afterwards,  whether  they  knew  how  communication  is 
effected.    They  said,  "In  all  conjunction  by  love  there  must  be 
action,  reception,  and  reaction.    The  delicious  state  of  our  love 
is  acting  or  action,  the  state  of  the  wisdom  of  our  husbands  is 
recipient  or  reception,  and  also  is  reacting  or  reaction  according 
to  perception  ;  and  this  reaction  we  perceive  with  delights  in  the 
breast  according  to  the  state  continually  expanded  and  prepared 
to  receive  those  things  which  in  any  manner  agree  with  the 
virtue  belonging  to  our  husbands,  thus  also  with  the  extreme 
state  of  love  belonging  to  ourselves,  and  which  thence  proceed.'' 
They  said  further,  "Take  heed  lest  by  the  delights  which  we 
have  mentioned,  you  understand  the  ultimated  delights  of  that 
love:  of  these  we  never  speak,  but  of  our  bosom  delights,  which 
always  correspond  with  the  state  of  the  wisdom  of  our  husbands." 
After  this  there  appeared  at  a  distance  as  it  were  a  dove  flying 
with  the  leaf  of  a  tree  in  its  mouth:  but  as  it  approached, 
instead  of  a  dove  I  saw  it  was  a  little  boy  with  a  paper  in  his 
hand:  on  coming  to  us  he  held  it  out  to  me,  and  said,  "Read 
it  before  these  Maidens  of  the  fountain."   I  then  read  as  follows, 
"Tell  the  inhabitants  of  your  earth,  that  there  is  a  love  truly 
conjugial  having  myriads  of  delights,  scarce  any  of  which  are 
as  yet  known  to  the  world  ;  but  they  will  be  known,  when  the 
church  betroths  herself  to  her  Lord,  and  is  married."    I  then 
asked,    Why  did  the  little  boy  call  you  Maidens  of  the  fountain  ? ' 
They  replied,  "We  are  called  maidens  when  we  sit  at  this  foun- 
tain ;  because  we  are  affections  of  the  truths  of  the  wisdom  o* 
our  husbands,  and  the  affection  of  truth  is  called  a  maiden  ;  i 

241 


293,  294 


CONJUGIAL  LOVE 


fountain  also  signifies  the  true  of  wisdom,  and  the  bed  of  roses, 
on  which  we  sit,  the  delights  thereof."  Then  one  of  the  seven 
wove  a  garland  of  roses,  and  sprinkled  it  with  water  of  the 
fountain,  and  placed  it  on  the  boy's  cap  round  his  little  head, 
and  said,  "Receive  the  delights  of  intelligence;  know  that  a 
cap  signifies  intelligence;  and  a  garland  from  this  rose-bed  de- 
lights." The  boy  thus  decorated  then  departed,  and  again 
appeared  a  distance  like  a  flying  dove,  but  now  with  a  coronet 
on  his  head. 

29L  The  second  memorable  relation.  After  some  days 
I  again  saw  the  seven  wives  in  a  garden  of  roses,  but  not  in  the 
-same  as  before.  Its  magnificence  was  such  as  I  had  never  before 
«een:  it  was  round,  and  the  roses  in  it  formed  as  it  were  a  rair 
bow.  The  roses  or  flowers  of  a  purple  color  formed  its  outer- 
most circle,  others  of  a  yellow  golden  color  formed  the  next 
interior  circle,  within  this  were  others  of  a  bright  blue,  and  the 
inmost  of  a  shining  green  ;  and  within  this  rainbow  rose-bed  was 
a  small  lake  of  limpid  water.  These  seven  wives,  who  were 
called  the  Maidens  of  the  fountain,  as  they  were  sitting  there 
teeing  me  again  at  the  window,  called  me  to  them  ;  and  when 
).  was  come  they  said,  "  Did  you  ever  see  anything  more  beau- 
tiful  upon  the  earth?"  I  replied,  "Never."  They  then  said, 
M  Such  scenery  is  created  instantaneously  by  the  Lord,  and  re- 
presents something  new  on  the  earth  ;  for  every  thing  created  by 
the  Lord  is  representative :  but  what  is  this?  tell,  if  you  can: 
we  say  it  is  the  delights  of  conjugial  love."  On  hearing  this,  I 
said,  "What!  the  delights  of  conjugial  love,  respecting  which 
yon  before  conversed  with  so  much  wisdom  and  eloquence  ! 
After  I  had  left  you,  I  related  your  conversation  to  some  wives 
i:i  our  country,  and  said,  '  I  now  know  from  instruction  that  you 
have  bosom  delights  arising  from  your  conjugial  love,  which  you 
can  communicate  to  your  husbands  according  to  their  wisdom, 
and  that  on  this  account  you  look  at  your  husbands  with  the  eyes 
of  your  spirit  from  morning  to  evening,  and  study  to  bend  and 
draw  their  minds  (animos)  to  become  wise,  to  the  end  that  you 
may  secure  those  delights.'  I  mentioned  also  that  by  wisdom 
you  understand  spiritual  rational  and  moral  wisdom,  and  in  re- 
gard to  marriage,  the  wisdom  to  love  the  wife  alone,  and  to  put 
away  all  concupiscence  for  other  women  :  but  to  these  things  the 
wives  of  our  country  answered  with  laughter,  saying,  "  What  is 
all  tliis  but  mere  idle  talk?  We  do  not  know  what  conjugial 
love  is.  If  our  husbands  possess  any  portion  of  it,  still  we  do 
not:  whence  then  come  its  delights  to  us?  yea,  in  regard  to 
what  you  call  ultimate  delights,  we  at  times  refuse  them  with 
violence,  for  they  are  unpleasant  to  us,  almost  like  violations  : 
uud  you  will  see,  if  you  attend  to  it,  no  sign  of  such  love  in  our 
laces:  wherefore  you  are  trifling  or  jesting,  if  you  also  assert, 
with  those  seven  wives,  that  we  think  of  our  husbands  from 
242 


AND  ITS  CHASTE  DELIGHTS.  29* 

morning  to  evening,  and  continually  attend  to  their  will  and 
pleasure  in  order  to  catch  from  them  such  delights.'  I  have  re- 
tained thus  much  of  what  they  said,  that  I  might  relate  it  to  you  ; 
since  it  is  repugnant,  and  also  in  manifest  contradiction,  to  what 
I  heard  from  you  near  the  fountain,  and  which  1  so  greedily 
imbibed  and  believed."  To  this  the  wives  sitting  in  the  rose 
garden  replied,  "Friend,  you  know  not  the  wisdom  and  prudence 
of  wives  ;  for  they  totally  hide  it  from  the  men,  and  for  no  other 
end  than  that  they  may  be  loved  :  for  every  man  who  is  not  spi- 
ritually but  only  naturally  rational  and  moral,  is  cold  towards 
his  wife;  and  the  cold  lies  concealed  in  his  inmost  principles. 
This  is  exquisitely  and  acutely  observed  by  a  wise  and  prudent 
wife  ;  who  so  far  conceals  her  conjugial  love,  and  withdraws  it 
into  her  bosom,  and  there  hides  it  so  deeply  that  it  does  not  at 
all  appear  in  her  face,  in  the  tone  of  her  voice,  or  in  her  be- 
behaviour.  The  reason  of  this  is,  because  so  far  as  it  appears,  so 
far  the  conjugial  cold  of  the  man  diffuses  itself  from  the  inmost 
principles  of  his  mind,  where  it  resides,  into  its  ultimates,  and 
occasions  in  the  body  a  total  coldness,  and  a  consequent  endea- 
vour to  separate  from  bed  and  chamber."  I  then  asked,  "Whence 
arises  that  which  you  call  conjugial  cold  ?"  They  replied,  "  From 
the  insanity  of  the  men  in  regard  to  spiritual  things  ;  and  every 
one  who  is  insane  in  regard  to  spiritual  things,  in  his  inmost 
principles  is  cold  towards  his  wife,  and  warm  towards  harlots ; 
and  since  conjugial  love  and  adulterous  love  are  opposite  to  each 
other;  it  follows  that  conjugial  love  becomes  cold  when  illicit  love 
is  warm  ;  and  when  cold  prevails  with  the  man,  he  cannot  endure 
any  sense  of  love,  and  thus  not  any  allusion  thereto,  from  his 
wife  ;  therefore  the  wife  so  wisely  and  prudently  conceals  that 
love  ;  and  so  far  as  she  conceals  it  by  denying  and  refusing  it,  so 
far  the  man  is  cherished  and  recruited  by  the  influent  meretricious 
sphere.  Hence  it  is,  that  the  wife  of  such  a  man  has  no  bosom 
delights  such  as  we  have,  but  only  pleasures,  which,  on  the  part 
of  the  man,  ought  to  be  called  the  pleasures  of  insanity,  be- 
cause they  are  the  pleasures  of  illicit  love.  Every  chaste  wife 
loves  her  husband,  even  if  he  be  unchaste  ;  but  since  wisdom  is 
alone  recipient  of  that  love,  therefore  she  exerts  all  her  endea- 
vours to  turn  his  insanity  into  wisdom,  that  is,  to  prevent  his 
lusting  after  other  women  besides  herself.  This  she  does  by  a 
thousand  methods,  being  particularly  cautious  lest  any  of  them 
should  be  discovered  by  the  man  ;  for  she  is  well  aware  that  love 
cannot  be  forced,  but  that  it  is  insinuated  in  freedom  ;  wherefore 
it  is  given  to  women  to  know  from  the  sight,  the  hearing,  and 
the  touch,  every  state  of  the  mind  of  their  husbands;  but  on 
the  other  hand  it  is  not  given  to  the  men  to  know  any  state  of 
the  mind  of  their  wives.  A  chaste  wife  can  look  at  her  husband 
with  an  austere  countenance,  accost  him  with  a  harsh  voice,  and 
also  b<P  angry  and  quarrel,  and  yet  in  her  heart,  cherish  a  son  and 

248 


294,  295 


CONJUGIAL  LOVE 


tender  love  towards  him  ;  but  such  anger  and  dissimulation  have 
tor  their  end  wisdom,  and  thereby  the  reception  of  love  with  the 
husband  :  as  is  manifest  from  the  consideration,  that  she  can  be 
reconciled  in  an  instant.  Besides,  wives  use  such  means  of  con- 
cealing the  love  implanted  in  their  inmost  heart,  with  a  view  to 
prevent  conjugial  cold  bursting  forth  with  the  man,  and  extin- 
guishing the  fire  of  his  adulterous  heat,  and  thus  converting  him 
from  green  wood  into  a  dry  stick."  When  the  seven  wives  had 
expressed  these  and  many  more  similar  sentiments,  their  husbands 
came  with  clusters  of  grapes  in  their  hands,  some  of  which  were 
of  a  delicate,  and  some  of  a  disagreeable  flavor ;  upon  which 
the  wives  said,  "Why  have  you  also  brought  bad  or  wild  grapes?" 
The  husbands  replied,  "  Because  we  perceived  in  our  souls,  with 
which  yours  are  united,  that  you  were  conversing  with  that  man 
respecting  love  truly  conjugial,  that  its  delights' are  the  delights 
of  wisdom,  and  also  respecting  adulterous  love,  that  its  delights  are 
the  pleasures  of  insanity.  The  latter  are  the  disagreable  or  wild 
grapes ;  the  former  are  those  of  delicate  flavor."  They  confirmed 
what  their  wives  had  said,  and  added  that,  "  in  externals,  the 
pleasures  of  insanity  appear  like  the  delights  of  wisdom,  but  not 
so  in  internals  ;  just  like  the  good  and  bad  grapes  which  we  have 
brought ;  for  both  the  chaste  and  the  unchaste  have  similar  wis- 
dom in  externals,  but  altogether  dissimilar  in  internals."  After 
this  the  little  boy  came  again  with  a  piece  of  paper  in  his  hand, 
and  held  it  out  to  me,  saying,  "  Read  this  ;"  and  I  read  as 
follows:  "Know  that  the  delights  of  conjugial  love  ascend  to 
tlie  highest  heaven,  and  both  in  the  way  thither  and  also  there, 
unite  with  the  delights  of  all  heavenly  loves,  and  thereby  enter 
into  their  happiness,  which  endures  forever  ;  because  the  delights 
of  that  love  are  also  the  delights  of  wisdom :  and  know  also, 
that  the  pleasures  of  illicit  love  descend  even  to  the  lowest  hell, 
and,  both  in  the  way  thither  and  also  there,  unite  with  the 
pleasures  of  all  infernal  loves,  and  thereby  enter  into  their  un- 
nappiness,  which  consists  in  the  wretchedness  of  all  heart-delights ; 
oecause  the  pleasures  of  that  love  are  the  pleasures  of  insanity." 
After  this  the  husbands  departed  with  their  wives,  and  accom- 
panied the  little  boy  as  far  as  to  the  way  of  his  ascent  into  hea- 
ven ;  and  they  knew  that  the  society  from  which  he  was  sent  was 
■4  society  of  the  new  heaven,  with  which  the  new  church  in  the 
world  will  be  conjoined. 


ON  BETROTHINGS  AND  NUPTIALS. 

^95.  THE  subject  of  betrothings  and  nuptials,  and  also  of 
the  rites  and  ceremonies  attending  them,  is  here  treated  of  prin- 
cipally from  the  reason  of  the  understanding ;  for  the  object  of 
244 


I 


AND  ITS  CHASTE  DELIGHTS.  295 

tins  b  r>ok  is  that  the  reader  may  see  truths  rationally,  and  thereby 
give  his  consent,  for  thus  his  spirit  is  convinced  ;  and  those 
tilings  in  which  the  spirit  is  convinced,  obtain  a  place  above 
those  which,  without  consulting  reason,  enter  from  authority 
and  the  faith  of  authority ;  for  the  latter  enter  the  head  no 
further  than  into  the  memory,  and  there  mix  themselves  with 
fallacies  and  falses  ;  thus  they  are  beneath  the  rational  things  of 
the  understanding.  From  these  any  one  may  seem  to  converse 
rationally,  but  he  will  converse  preposterously  ;  for  in  such  case 
he  thinks  as  a  crab  walks,  the  sight  following  the  tail :  it  ie 
otherwise  if  he  thinks  from  the  understanding;  for  then  the 
rational  sight  selects  from  the  memory  whatever  is  suitable, 
whereby  it  confirms  truth  viewed  in  itself.  This  is  the  reason 
why  in  this  chapter  several  particulars  are  adduced  which  are 
established  customs,  as  that  the  right  of  choice  belongs  to  the 
men,  that  parents  ought  to  be  consulted,  that  pledges  are  to  be 
given,  that  the  conjugial  covenant  is  to  be  settled  previous  to 
the  nuptials,  that  it  ought  to  be  performed  by  a  priest,  also  that 
the  nuptials  ought  to  be  celebrated  ;  besides  several  other  par- 
ticulars, which  are  here  mentioned  in  order  that  every  one  may 
rationally  see  that  such  things  are  assigned  to  conjugial  love,  as 
requisite  to  promote  and  complete  it.  The  articles  into  which 
this  section  is  divided  are  the  following ;  I.  The  right  of  choice 
belongs  to  the  man,  and  not  to  the  tooman.  II.  The  man  ought 
to  court  and  intreat  the  woman  respecting  marriage  with  him, 
and  not  the  woman  the  man.  III.  The  woman  ought  to  consult 
her  parents,  or  those  who  are  in  the  place  of  parents,  and  then 
deliberate  with  herself,  before  she  consents.  IV.  After  a  declara- 
tion of  consent,  pledges  are  to  be  given.  V.  Consent  is  to  be 
secure  and  established  by  solemn  betrothing.  VI.  By  betrothing, 
each  party  is  prepared  for  conjugial  love.  VII.  By  betrothing, 
the  mind  of  the  one  is  united  to  the  mind  of  the  other,  so  as  to 
effect  a  marriage  of  the  spirit  previous  to  a  mawiage  ofthebody. 
VIII.  This  is  the  case  with  those  who  think  chastely  of  marriages; 
but  it  is  otherwise  with  those  who  think  unchastely  of  them.  IX. 
Within  the  time  of  betrothing,  it  is  not  allowable  to  be  connected 
corporeally.  X.  When  the  time  of  betrothing  is  completed,  the 
nuptials  ought  to  take  place.  XI.  Previous  to  the  celebration  of 
the  nuptials,  the  conjugial  covenant  is  to  be  ratified  in  the  presence 
of  witnesses.  XII.  The  marriage  is  to  be  consecrated  by  a  priest. 
XIII.  The  nuptials  are  to  be  celebrated  with  festivity.  XIV. 
After  the  nuptials,  the  marriage  of  the  spirit  is  made  also  the 
marriage  of  the  body,  and  thereby  a  full  marriage.  XV.  Such 
is  the  order  of  conjugial  love  with  its  modes  from  its  first  heat  to 
its  first  torch.  XVI.  Conjugial  love  precipitated  vnthout  order 
and  the  modes  thereof,  burns  up  the  marrows  and  is  consumed. 
XVII.  The  states  of  the  minds  of  each  of  the  parties  proceeding 
in  successive  order,  flow  into  the  state  of  marriage  /  nevertheless 

245 


295—297 


CONJUGIAL  LOVE 


en  one  manner  with  the  spiritual  and  in  another  with  the.  natural. 
XVIII.  There  are  successive  and  simultaneous  orders,  and  the 
latter  is  from  the  former  and  according  to  it.  We  proceed  to  an 
explanation  of  each  article. 

296.  The  right  of  choice  belongs  to  the  man,  and 
not  to  the  woman.  This  is  because  the  man  is  born  to  be 
understanding,  but  the  woman  to  be  love  ;  also  because  with  the 
men  there  generally  prevails  a  love  of  the  sex,  but  with  the 
women  a  love  of  one  of  the  sex  ;  and  likewise  because  it  is  not 
unbecoming  for  men  to  speak  openly  about  love,  as  it  is  for 
women  ;  nevertheless  women  have  the  right  of  selecting  one  of 
their  suitors.  In  regard  to  the  first  reason,  that  the  right  of 
choice  belongs  to  the  men,  because  they  are  born  to  understand- 
ing, it  is  grounded  in  the  consideration  that  the  understanding 
can  examine  agreements  and  disagreements,  and  distinguish 
them,  and  from  judgement  choose  that  which  is  suitable :  it  is 
otherwise  with  the  women,  because  they  are  born  to  love,  and 
therefore  have  no  such  discrimination  ;  and  consequently  their 
determinations  to  marriage  would  proceed  only  from  the  inclina- 
tions of  their  love ;  if  they  have  the  skill  of  distinguishing 
between  men  and  men,  still  their  love  is  influenced  by  appear- 
ances. In  regard  to  the  other  reason,  that  the  right  of  choice 
belongs  to  the  men,  and  not  to  the  women,  because  with  men 
there  generally  prevails  a  love  of  the  sex,  and  with  women  a  love 
of  one  of  the  sex,  it  is  grounded  in  the  consideration,  that 
those  in  whom  a  love  of  the  sex  prevails,  can  freely  look  around 
and  also  determine :  it  is  otherwise  with  women,  in  whom  is 
implanted  a  love  for  one  uf  the  sex.  If  you  wish  for  a  proof  of 
this,  ask,  if  you  please,  the  men  you  meet,  what  their  sentiments 
are  respecting  monogamical  and  polygamical  unions ;  and  you 
will  seldom  meet  one  who  drill  not  reply  in  favor  of  the  poly- 
gamical; and  this  also  is  a  love  of  the  sex:  but  ask  the  women 
their  sentiments  on  the  subject,  and  almost  all,  except  the  vilest 
of  the  sex,  will  reject  polygamical  unions  ;  from  which  considera- 
tion it  follows,  that  with  the  women  there  prevails  a  love  of  ono 
of  the  sex,  thus  conjugial  love.  In  regard  to  the  third  reason, 
that  it  is  not  unbecoming  for  men  to  speak  openly  about  love, 
whereas  it  is  for  women,  it  is  self-evident ;  hence  also  it  follows, 
that  declaration  belongs  to  the  men,  and  therefore  so  does  choice. 
That  women  have  the  right  of  selecting  in  regard  to  their  suitors, 
is  well  known  ;  but  this  species  of  selection  is  confined  and 
limited,  whereas  that  of  the  men  is  extended  and  unlimited. 

297.  II.  The  man  ought  to  court   and  intkkat  thh 

WOMAN    RESPECTING  MARRIAGE   WITH  HIM,    AND  NOT  THE  WOMAN 

the  man.  This  naturally  follows  the  right  of  choice ;  and 
besides,  to  court  and  intreat  women  respecting  marriage  is  in 
itself  honorable  and  becoming  for  men,  but  not  for  women.  It 
women  were  to  court  and  entreat  the  men,  thev  would  not  only 
246 


AND  ITS  CI1A8TE  DELIGHTS. 


297— 29i> 


be  blamed,  but,  after  intreaty,  they  would  be  reputed  as  vile,  or 
after  marriage  as  libidinous,  with  whom  there  would  be  no  asso- 
ciation but  what  was  cold  and  fastidious ;  wherefore  marriages 
would  thereby  be  converted  into  tragic  scenes.  Wives  also  take 
it  as  a  compliment  to  have  it  said  of  them,  that  being  conquered 
as  it  were,  they  yielded  to  the  pressing  intreaties  of  the  men. 
Who  does  not  foresee,  that  if  the  women  courted  the  men,  they 
would  seldom  be  accepted  ?  They  would  either  be  indignantly 
rejected,  or  be  enticed  to  lasciviousness,  and  also  would  dishonor 
their  modesty.  Moreover,  as  was  shewn  above,  the  men  have 
not  any  innate  love  of  the  sex  ;  and  without  love  there  is  no 
interior  pleasantness  of  life:  wherefore  to  exalt  their  life  by  that 
love,  it  is  incumbent  on  the  men  to  compliment  the  women  ; 
courtingand  intreatingthein  with  civility,  courtesy,  and  humility, 
respecting  this  sweet  addition  to  their  life.  The  superior  come- 
liness of  the  female  countenance,  person,  and  manners,  above 
that  of  the  men,  adds  itself  as  a  proper  object  of  desire. 

298.  III.  The  woman  ought  to  consult  hek  parents, 
or  those  who  are  in  the  place  of  parents,  and  then 

DELIBERATE  WITH  HERSELF,  BEFORE    SHE   CONSENTS.     The  reason 

why  parents  are  to  be  consulted  is,  because  they  deliberate  from 
judgement,  knowledge,  and  love  ;  from  judgement,bec&nse  they 
are  in  an  advanced  age,  which  excels  in  judgement,  and  discerns 
what  is  suitable  and  unsuitable:  from  knowledge,  in  respect  to 
both  the  suitor  and  their  daughter;  in  respect  to  the  suitor  they 
procure  information,  and  in  respect  to  their  daughter  they  already 
know  ;  wherefore  they  conclude  respecting  both  with  united  dis- 
cernment: from  love,  because  to  consult  the  good  of  their 
daughter,  and  to  provide  for  her  establishment,  is  also  to  consult 
and  provide  for  their  own  and  for  themselves. 

299.  The  case  would  be  altogether  different,  if  the  daughter 
consents  of  herself  to  her  urgent  suitor,  without  consulting  her 
parents,  or  those  who  are  in  their  place;  for  she  cannot  from 
judgement,  knowledge,  and  love,  make  a  right  estimate  of  the 
matter  which  so  deeply  concerns  her  future  welfare  :  she  cannot 
ivova.  judgement,  because  she  is  as  yet  in  ignorance  as  to  conjugial 
life,  and  not  in  a  state  of  comparing  reasons,  and  discovering 
the  morals  of  men  from  their  particular  tempers;  nor  from 
knowledge,  because  she  knows  few  things  beyond  the  domestic 
concerns  of  her  parents  and  of  some  of  her  companions  ;  and  is 
unqualified  to  examine  into  such  things  as  relate  to  the  family 
and  property  of  her  suitor  :  nor  from  love,  because  with  daughters 
in  their  first  marriageable  age,  and  also  afterwards,  this  is  led  by 
the  concupiscences  originating  in  the  senses,  and  not  as  yet  by 
the  desires  originating  in  a  refined  mind.  The  daughter  ought 
nevertheless  to  deliberate  on  the  matter  with  herself,  before  she 
consents,  lest  she  should  be  led  against  her  will  to  form  a  con- 

247 


299—301 


CONJUGIAI  LOVE 


•nection  with  a  man  whom  she  does  not  love;  for  by  so  doing, 
consent  on  her  part  would  be  wanting  ;  and  yet  it  is  consent  that 
constitutes  marriage,  and  initiates  the  spirit  into  conjugial  love; 
and  consent  against  the  will,  or  extorted,  does  not  initiate  the 
spirit,  although  it  may  the  body  ;  and  thus  it  converts  chastity, 
which  resides  in  the  spirit,  into  lust ;  whereby  conjugial  love  in 
its  first  warmth  is  vitiated. 

300.  IY.  After  a  declaration  of  consent,  pledges  are 
to  be  given.  By  pledges  we  mean  presents,  which,  after  con- 
sent, are  confirmations,  testifications,  first  favors,  and  gladnesses. 
Those  presents  are  confirmations,  because  they  are  certificates  of 
consent  on  each  side  ;  wherefore,  when  two  parties  consent  to 
anything,  it  is  customary  to  say,  "  Give  me  a  token  ;"  and  of 
two,  who  have  entered  into  a  marriage-engagement,  and  have 
secured  it  by  presents,  that  they  are  pledged,  thus  confirmed. 
They  are  testifications,  because  those  pledges  are  continual  visible 
witnesses  of  mutual  love  ;  hence  also  they  are  memorials  thereof; 
especially  if  they  be  rings,  perfume-bottles  or  boxes,  and  ribbons, 
which  are  worn  in  sight.  In  such  things  there  is  a  sort  of 
representative  image  of  the  minds  {animorum)  of  the  bridegroom 
and  the  bride.  Those  pledges  are  first favors,  because  conjugial 
love  engages  for  itself  everlasting  favor  ;  whereof  those  gifts  are 
the  first  fruits.  That  they  are  the  gladnesses  of  love,  is  well 
known,  for  the  mind  is  exhilarated  at  the  sight  of  them;  and 
because  love  is  in  them,  those  favors  are  dearer  and  more  precious 
than  any  other  gifts,  it  being  as  if  their  hearts  were  in  them. 
As  those  pledges  are  securities  of  conjugial  love,  therefore  pre- 
sents after  consent  were  in  use  with  the  ancients  ;  and  after 
accepting  such  presents  the  parties  were  declared  to  be  bride- 
groom and  bride.  But  it  is  to  be  observed  that  it  is  at  the 
pleasure  of  the  parties  to  bestow  those  presents  either  before  or 
after  the  act  of  betrothing ;  if  before,  they  are  confirmations  and 
testifications  of  consent  to  betrothing;  if  after  it,  they  are  also 
confirmations  and  testifications  of  consent  to  the  nuptial  tie. 

301.  V.  Consent  is  to  be  secured  and  established  by 
solemn  betkothing.  The  reasons  for  betrothings  are  these :  1. 
That  after  betrothing  the  souls  of  the  two  parties  may  mutually 
incline  towards  each  other.  2.  That  the  universal  love  for  the 
6ex  may  be  determined  to  one  of  the  sex.  3.  That  the  interior 
affections  may  be  mutually  known,  and  by  applications  in  the 
internal  cheerfulness  of  love,  may  be  conjoined.  4.  That  the 
spirits  of  both  parties  may  enter  into  marriage,  and  be  more  and 
more  consociated.  4.  That  thereby  conjugial  love  may  advance 
regularly  from  its  first,  warmth  even  to  the  nuptial  flame.  Con- 
sequently. (5.  That  conjugial  love  may  advance  and  grow  up  in 
just  order  from  its  spiritual  origin.  The  state  of  betrothing  may 
be  compared  to  the  state  of  spring  before  summer ;  and  the 
internal  pleasantness  of  that  state  to  the  flowering  of  trees  before 

248 


AW)  ITS  CHASTE  DELIGHTS. 


301—304 


fructification.  As  the  beginning  and  progressions  of  conjugia! 
love  proceed  in  order  for  the  sake  of  their  influx  into  the  effective 
love,  which  commences  at  the  nuptials,  therefore,  there  are  ako 
betrothiiigs  in  the  heavens. 

302.  VI.  By  betrothing  each  party  is  prepared  for 
conjdgial  love.  That  the  mind  or  spirit  of  one  of  the  parties 
is  by  betrothing  prepared  for  union  with  the  mind  or  spirit  of 
the  other,  or  what  is  the  same,  that  the  love  of  the  one  is  pre- 
pared for  union  with  the  love  of  the  other,  appears  from  the 
arguments  just  adduced.  Besides  which  it  is  to  be  noted,  that 
on  love  truly  conjugial  is  inscribed  this  order,  that  it  ascends 
and  descends  ;  it  ascends  from  its  first  heat  progressively  upwards 
towards  the  souls  of  the  parties,  with  an  endeavour  to  effect  their 
conjunction,  and  this  by  continual  interior  openings  of  their 
minds ;  and  there  is  no  love  which  strives  more  intensely  to  effect 
such  openings,  or  which  is  more  powerful  and  expert  in  opening 
the  interiors  of  minds,  than  conjugial  love  ;  for  the  soul  of  each 
of  the  parties  intends  this  :  but  at  the  same  moments  in  which 
that  love  ascends  towards  the  soul,  it  descends  also  towards  the 
body,  and  thereby  clothes  itself.  It  is  however  to  be  observed, 
that  conjugial  love  is  such  in  its  descent  as  it  is  in  the  height  to 
which  it  ascends :  if  it  ascends  high,  it  descends  chaste  ;  but  if 
not,  it  descends  unchaste :  the  reason  of  this  is,  because  the 
lower  principles  of  the  mind  are  unchaste,  but  its  higher  are 
chaste ;  for  the  lower  principles  of  the  mind  adhere  to  the  body, 
but  the  higher  separate  themselves  from  them :  but  on  this 
subject  see  further  particulars  below,  n.  305.  From  these  few 
considerations  it  may  appear,  that,  by  betrothing,  the  mind  of 
each  of  the  parties  is  prepared  for  conjugial  love,  although  in  a 
different  manner  according  to  the  affections. 

303.  VII.  By  betrothing  the  mind  of  one  is  united  to 
the  mind  of  the  other,  so  as  to  effect  a  marriage  of  the 

SPIRIT,  PREVIOUS  TO  A  MARRIAGE  OF  THE  BODY.     As  this  follows 

of  consequence  from  what  was  said  above,  n.  301,  302,  we  shall 
pass  it  by,  without  adducing  any  further  confirmations  from 
reason. 

304.  VIII.  This  is  the  case   with  those  who  think 

CHASTELY  OF  MARRIAGES  ;  BUT  IT  IS  OTHERWISE  WITH  THOSE  WHO 

think  unchastely  of  them.  With  the  chaste,  that  is,  with 
those  who  think  religiously  of  marriages,  the  marriage  of  the 
spirit  precedes,  and  that  of  the  body  is  subsequent;  and  these 
are.  those  with  whom  love  ascends  towards  the  soul,  and  from  its 
height  thence  descends  ;  concerning  whom  see  above,  n.  302. 
The  souls  of  such  separate  themselves  from  the  unlimited  love  for 
the  sex,  and  devote  themselves  to  one,  with  whom  they  look  for 
an  everlasting  and  eternal  union  and  its  increasing  blessednesses, 
as  the  cherishers  of  the  hope  which  continually  recreates  their 
mind  ;  but  it  is  quite  otherwise  with  the  unchaste,  that  is,  with 

249 


30±,  305 


CONJUGIAL  LOVE 


those  who  do  not  think  religiously  of  marriages  and  their  holi 
ness.  With  these  there  is  a  marriage  of  the  body,  but  not  of 
the  spirit :  if,  during  the  state  of  betrothment,  there  be  any 
appearance  of  a  marriage  of  the  spirit,  still,  if  it  ascends  by  an 
elevation  of  the  thoughts  concerning  it,  it  nevertheless  falls  back 
again  to  the  concupiscences  which  arise  from  the  flesh  in  the 
will ;  and  thus  from  the  unchaste  principles  therein  it  precipitates 
itself  into  the  body,  and  defiles  the  ultimates  of  its  love  with  an 
alluring  ardor ;  and  as,  in  consequence  of  this  ardor,  it  was  in 
the  beginning  all  on  fire,  so  its  fire  suddenly  goes  out,  and  passes 
off  into  the  cold  of  winter ;  whence  the  failing  [of  power]  is 
accelerated.  The  state  of  betrothing  with  such  scarcely  answers 
any  other  purpose,  than  that  they  may  fill  their  concupiscences 
with  lasciviousness,  and  thereby  contaminate  the  conjugial  prin- 
ciple of  love. 

305.    IX.    Within  the  time  of  betrothing  it  is  not 

ALLOWABLE  TO   BE   CONNECTED   CORPOREALLY  ;  fur  tllUS  the  Order 

which  is  inscribed  on  conjugial  love,  perishes.  For  in  human 
minds  there  are  three  regions,  of  which  the  highest,  is  called  the 
celestial,  the  middle  the  spiritual,  and  the  lowest  the  natural. 
In  this  lowest  man  is  born  ;  but  he  ascends  into  the  next  above 
it, — the  spiritual,  by  a  life  according  to  the  truths  of  religion, 
and  into  the  highest  by  the  marriage  of  love  and  wisdom.  In 
the  lowest  or  natural  region,  reside  all  the  concupiscences  of  evil 
and  lasciviousness  ;  but  in  the  superior  or  spiritual  region,  there 
are  no  concupiscences  of  evil  and  lasciviousness ;  for  man  is 
introduced  into  this  region  by  the  Lord,  when  he  is  re-born  ;  but 
in  the  supreme  or  celestial  region,  there  is  conjugial  chastity  in 
its  love  :  into  this  region  a  man  is  elevated  by  the  love  of  uses  ; 
and  as  the  most  excellent  uses  are  from  marriages,  he  is  elevated 
into  it  by  love  truly  conjugial.  From  these  few  considerations, 
it  may  be  seen  that  conjugial  love,  from  the  first  beginnings  of 
its  warmth,  is  to  be  elevated  out  of  the  lowest  region  into  a 
superior  region,  that  it  may  become  chaste,  and  that  thereby 
from  a  chaste  principle  it  may  be  let  down  through  the  middle 
and  lowest  regions  into  the  body  ;  and  when  this  is  the  case,  this 
lowest  region  is  purified  from  all  that  is  unchaste  by  this  de- 
scending chaste  principle  :  hence  the  idtimate  of  that  love  be- 
comes also  chaste.  Now  if  the  successive  order  of  this  love  is 
precipitated  by  connections  of  the  body  before  their  time,  it  fol- 
lows, that  the  man  acts  from  the  lowest  region,  which  is  by 
birth  unchaste  ;  and  it  is  well  known,  that  hence  commences  and 
arises  cold  in  regard  to  marriage,  and  disdainful  neglect  in  regard 
to  a  married  partner.  Nevertheless  events  of  various  kinds  take 
place  in  consequence  of  hasty  connections  ;  also  in  consequence 
of  too  long  a  delay,  and  too  quick  a  hastening,  of  the  time  of 
betrothing;  but  these,  from  their  number  and  variety,  can  hardly 
be  adduced. 
250 


AND  ITS  CHASTE  DELIGHTS. 


306,  307 


306.  X.  When  the  time  of  betrothing  is  completed, 
the  nuptials  ought  to  take  place.  There  are  some  ens 
tomary  rites  which  are  merely  formal,  and  others  which  at  the 
same  time  are  also  essential :  among  the  latter  are  nuptials  ;  and 
that  they  are  to  be  reckoned  among  essentials,  which  are  to  be 
manifested  in  the  customary  way,  and  to  be  formally  celebrated, 
is  confirmed  by  the  following  reasons  :  1.  That  nuptials  consti- 
tute the  end  of  the  foregoing  state,  into  which  the  parties  were 
introduced  by  betrothing,  which  principally  was  a  state  of  the 
spirit,  and  the  beginning  of  the  following  state,  into  which  they 
are  to  be  introduced  by  marriage,  which  is  a  state  of  the  spirit 
and  body  together ;  for  the  spirit  then  enters  into  the  body,  and 
there  becomes  active :  wherefore  on  that  day  the  parties  put  off 
the  state  and  also  the  name  of  bridegroom  and  bride,  and  put  on 
the  state  and  name  of  married  partners  and  consorts.  2.  That 
nuptials  are  an  introduction  and  entrance  into  a  new  state,  which 
is  that  a  maiden  becomes  a  wife,  and  a  young  man  a  husband, 
and  both  one  flesh  ;  and  this  is  effected  while  love  by  ultimates 
unites  them.  That  marriage  actually  changes  a  maiden  into  a 
wife,  and  a  young  man  into  a  husband,  was  proved  in  the  former 
part  of  this  work  ;  also  that  marriage  unites  two  into  one  human 
form,  so  that  they  are  no  longer  two  but  one  flesh.  3.  That 
nuptials  are  the  commencement  of  an  entire  separation  of  the 
love  of  the  sex  from  conjugial  love,  which  is  effected  while,  by  a 
full  liberty  of  connection,  the  knot  is  tied  by  which  the  love  of 
the  one  is  devoted  to  the  love  of  the  other.  4.  It  appears  as  if 
nuptials  were  merely  an  interval  between  those  two  states, 
and  thus  that  the}7  are  mere  formalities  which  may  be  omitted  : 
but  still  there  is  also  in  them  this  essential,  that  the  uew  state 
above-mentioned  is  then  to  be  entered  upon  from  covenant,  and 
that  the  consent  of  the  parties  is  to  be  declared  in  the  presence 
of  witnesses,  and  also  to  be  consecrated  by  a  priest;  besides  other 
particulars  which  establish  it.  As  nuptials  contain  in  them  essen- 
tials, and  as  marriage  is  not  legitimate  till  after  their  celebra- 
tion, therefore  also  nuptials  are  celebrated  in  the  heavens ;  see 
above,  n.  21,  and  also,  n.  27 — 41. 

307.  XL  Previous  to  the  celebration  of  the  nup- 
tials, the  conjugial  covenant  is  to  be  ratified  in  the 
presence  of  witnesses.  It  is  expedient  that  the  conjugial 
covenant  be  ratified  before  the  nuptials  are  celebrated,  in  order 
that  the  statutes  and  laws  of  love  truly  conjugial  may  be  known, 
and  that  they  may  be  remembered  after  the  nuptials ;  also  that 
the  minds  of  the  parties  may  be  bound  to  just  marriage :  for  after 
some  introductory  circumstances  of  marriage,  the  state  which 
preceded  betrothing  returns  at  times,  in  which  state  remem- 
brance fails  and  forgetfulness  of  the  ratified  covenant  ensues ; 
yea,  it  may  be  altogether  effaced  by  the  allurements  of  the 
unchaste  to  criminality ;  and  if  it  is  then  recalled  into  the 

251 


CO 7 — 310  CONJDOIAL  LOVE 

memory,  it  is  reviled:  but  to  prevent  these  transgressions, 
society  has  taken  upon  itself  the  protection  of  that  covenant, 
and  has  denounced  penalties  on  the  breakers  of  it.  In  a  word, 
the  ante-nuptial  covenant  manifests  and  establishes  the  sacred 
decrees  of  love  truly  conjugial,  and  binds  libertines  to  the  obser- 
vance of  them.  Moreover,  by  this  covenant,  the  right  of  pro- 
pagating children,  and  also  the  right  of  the  children  to  inherit 
the  goods  of  their  parents,  become  legitimate. 

308.  XII.  Marriage  is  to  be  consecrated  by  a  priest. 
The  reason  of  this  is,  because  marriages,  considered  in  them- 
selves, are  spiritual,  and  thence  holy;  for  they  descend  from  the 
heavenly  marriage  of  good  and  truth,  and  things  conjugial 
correspond  to  the  divine  marriage  of  the  Lord  and  the  church ; 
and  hence  they  are  from  the  Lord  himself,  and  according  to  the 
state  of  the  church  with  the  contracting  parties.  Now,  as  the 
ecclesiastical  order  on  the  earth  administer  the  things  which  re- 
late to  the  Lord's  priestly  character,  that  is,  to  his  love,  and 
thus  also  those  which  relate  to  blessing,  it  is  expedient  that 
marriages  be  consecrated  by  his  ministers  ;  and  as  they  are 
then  the  chief  witnesses,  it  is  expedient  that  the  consent  of  the 
parties  to  the  covenant  be  also  heard,  accepted,  confirmed,  and 
thereby  established  by  them. 

309.  XIII.  The  nuptials  are  to  be  celebrated  with 
festivity.  The  reasons  are,  because  ante-nuptial  love,  which 
was  that  of  the  bridegroom  and  the  bride,  on  this  occasion  de- 
scends into  their  hearts,  and  spreading  itself  thence  in  every 
direction  into  all  parts  of  the  body,  the  delights  of  marriage  are 
made  sensible,  whereby  the  minds  of  the  parties  are  led  to  fes- 
live  thoughts  and  also  let  loose  to  festivities  so  far  as  is  allowa- 
ble and  becoming ;  to  favor  which,  it  is  expedient  that  the 
festivities  of  their  minds  be  indulged  in  company,  and  they  them- 
fielves  be  thereby  introduced  into  the  joys  of  conjugial  love. 

310.  XIV.  ArrER  the  nuptials,  the  marriage  of  the 

SPIRIT     IS     MADE     ALSO     THE     MARRIAGE     OF     THE     BODY,  AND 

thereby  a  full  marriage.  All  things  which  a  man  does  in  the 
body,  now  in  from  his  spirit;  for  it  is  well  known  that  the  month 
does  not  speak  of  itself,  but  that  it  is  the  thinking  principle  of 
the  mind  which  speaks  by  it ;  also  that  the  hands  do  not  act  and 
the  feet  walk  of  themselves,  but  that  it  is  the  will  of  the  mind 
which  perforins  those  operations  by  them ;  consequently,  that 
the  mind  speaks  and  acts  by  its  organs  in  the  body :  hence  it  is 
evident,  that  6uch  as  the  mind  is,  such  are  the  speech  of  the 
mouth  and  the  actions  of  the  body.  From  these  premises  it 
follows  as  a  conclusion  that  the  mind,  by  a  continual  influx, 
arranges  the  body  so  that  it  may  act  similarly  and  simultaneously 
with  itself;  wherefore  the  bodies  of  men  viewed  interiorly  are 
merely  forms  of  their  minds  exteriorly  organized  to  effect  the 
purposes  of  the  soul.    These  things  are  premised,  in  order  tha» 


AND  ITS  CHASTE  DELIGHTS. 


310,  311 


it  may  be  perceived  why  the  minds  or  spirits  are  first  to  be 
united  as  by  marriage,  before  they  are  also  further  united  in  the 
body ;  namely,  that  while  the  marriages  become  of  the  body, 
they  may  also  be  marriages  of  the  spirit;  consequently,  that 
married  partners  may  mutually  love  each  other  from  the  spirit, 
and  thence  from  the  body.  From  this  ground  let  us  now  take  a 
view  of  marriage.  When  conjugial  love  unites  the  minds  of  two 
persons,  and  forms  them  into  a  marriage,  in  such  case  it  also 
unites  and  forms  their  bodies  into  a  marriage ;  for,  as  we  have 
said,  the  form  of  the  mind  is  also  interiorly  the  form  of  the 
body  ;  only  with  this  difference,  that  the  latter  form  is  outwardly 
organized  to  effect  that  to  which  the  interior  form  of  the  body  is 
determined  by  the  mind.  But  the  mind  formed  from  conjugial 
love  is  not  only  interiorly  in  the  whole  body,  round  about  in 
every  part,  but  moreover  is  interiorly  in  the  organs  appropriated 
to  generation,  which  in  their  region  are  situated  beneath  the 
other  regions  of  the  body,  and  in  which  are  terminated  the  forms 
of  the  mind  with  those  who  are  united  in  conjugial  love:  con- 
sequentl y  the  affections  and  thoughts  of  their  minds  are  deter- 
mined thither ;  and  the  activities  of  such  minds  differ  in  this 
respect  from  the  activities  of  minds  arising  from  other  loves, 
that,  the  latter  loves  do  not  reach  thither.  The  conclusion 
resulting  from  these  considerations  is,  that  such  as  conjugial  love 
is  in  the  minds  or  spirits  of  two  persons,  such  is  it  interiorly  in 
those  its  organs.  But  it  is  self-evident  that  a  marriage  of  the 
spirit  after  the  nuptials  becomes  also  a  marriage  of  the  body, 
thus  a  full  marriage,  consequently,  if  a  marriage  in  the  spirit  is 
chaste,  and  partakes  of  the  sanctity  of  marriage,  it  is  chaste  also, 
and  partakes  of  its  sanctity,  when  it  is  in  its  fulness  in  the  body  ; 
and  the  case  is  reversed  if  a  marriage  in  the  spirit  is  unchaste. 
311.    XV.  Such  is  the  okdek  of  conjugial  love  with 

ITS    MODES    FKOil    ITS    FIRST  HEAT   TO    ITS    FIRST    TORCH.       It  is 

said  from  its  first  heat  to  its  first  torch,  because  vital  heat  is  love, 
and  conjugial  heat  or  love  successively  increases,  and  at  length 
as  it  were  into  a  flame  or  torch.  We  have  said  "  to  its  first 
torch,"  because  we  mean  the  first  state  after  the  nuptials,  when 
that  love  burns ;  but  what  its  quality  becomes  after  this  torch, 
in  the  marriage  itself,  has  been  described  in  the  preceding  chap- 
ters ;  but  in  this  part  we  are  explaining  its  order  from  the  be- 
ginning of  its  career  to  this  its  first  goal.  That  all  order  proceeds 
Irom  first  principles  to  last,  and  that  the  last  become  the  first  of 
some  following  order,  also  that  all  things  of  the  middle  order 
are  the  last  of  a  prior  and  the  first  of  a  following  order,  and  that 
thus  ends  proceed  continually  through  causes  into  effects,  may  be 
sufficiently  confirmed  and  illustrated  to  the  eye  of  reason  from 
what  is  known  and  visible  in  the  world  ;  but  as  at  present  we  are 
treating  only  of  fhe  order  in  which  love  proceeds  from  its  first 
starting-place  to  its  goal,  we  shall  pass  by  such  confirmation  and 

253  " 


311—313 


CONJUGIAL  LOVE 


illustration,  and  only  observe  on  this  subject,  that  such  as  the 
order  of  this  love  is  from  its  first  heat  to  its  first  torch,  such  it 
is  in  general,  and  such  is  its  influence  in  its  progression  after- 
wards ;  for  in  this  progression  it  unfolds  itself,  according  to  the 
quality  of  its  first  heat :  if  this  heat  was  chaste,  its  chasteness 
is  strengthened  as  it  proceeds ;  but  if  it  was  unchaste,  its  un- 
chasteness  increases  as  it  advances,  until  it  is  deprived  of  all 
that  chasteness  which,  from  the  time  of  betrothing,  belonged  to  it 
from  without,  but  not  from  within. 

312.  XVI.  CONJUGIAL  LOVE  PRECIPITATED  WITHOUT  ORDER 
AND  THE  MODES  THEREOF,  BURNS  UP  THE  MARROWS  AND  IS  CON- 
SUMED. So  it  is  said  by  some  in  the  heavens;  and  by  the 
marrows  they  mean  the  interiors  of  the  mind  and  body.  The 
reason  why  these  are  burnt  up,  that  is,  consumed,  by  precipitated 
conjugial  love  is,  because  that  love  in  such  case  begins  from  a 
flame  which  eats  up  and  corrupts  those  interiors,  in  which  as  in 
its  principles  conjugial  love  should  reside,  and  from  which  it 
should  commence.  This  comes  to  pass  if  the  man  and  woman 
without  regard  to  order  precipitate  marriage,  and  do  not  look  to 
the  Lord,  and  consult  their  reason,  but  reject  betrothing  and 
comply  merely  with  the  flesh  :  from  the  ardor  of  which,  if  that 
love  commences,  it  becomes  external  and  not  internal,  thus  not 
conjugial ;  and  such  love  may  be  said  to  partake  of  the  shell,  not  of 
the  kernel ;  or  may  be  called  fleshly,  lean,  and  dry,  because  emptied 
of  its  genuine  essence.    See  more  on  this  subject  above  n.  305. 

313.  XVII.  The  states  of  the  minds  of  each  of  the 

PARTIES  PROCEEDING  IN  SUCCESSIVE  ORDER,  FLOW  INTO  THE 
STATE  OF  MARRIAGE;  NEVERTHELESS  IN  ONE  MANNER  WITH  THE 
SPIRITUAL  AND  IN  ANOTHER  WITH  THE  NATURAL.     That  the  hist 

state  is  such  as  that  of  the  successive  order  from  which  it  is 
formed  and  exists,  is  a  rule,  which  from  its  truth  must  be 
acknowledged  by  the  learned  ;  for  thereby  we  discover  what 
influx  is,  and  what  it  effects.    By  influx  we  mean  all  that  which 

f>recedes,  and  constitutes  what  follows,  and  by  things  fol- 
owing  in  order  constitutes  what  is  last;  as  all  that  which 
precedes  with  a  man,  and  constitutes  his  wisdom;  or  all  that 
which  precedes  with  a  statesman,  and  constitutes  his  political 
skill ;  or  all  that  which  precedes  with  a  theologian,  and  consti- 
tutes his  erudition  ;  in  like  manner  all  that  which  proceeds  from 
infancy,  and  constitutes  a  man ;  also  what  proceeds  in  order  from 
a  seed  and  a  twig,  and  makes  a  tree,  and  afterwards  what  pro- 
ceeds from  a  blossom,  and  makes  its  fruit;  in  like  manner  all 
that  which  precedes  and  proceeds  with  a  bridegroom  and  bride, 
and  constitutes  their  marriage:  this  is  the  meaning  of  influx. 
That  all  those  things  which  precede  in  minds  form  series,  which 
collect  together,  one  next  to  another,  and  one  after  another,  and 
that  these  together  compose  a  last  or  ultimate,  is  as  yet  unknown 
in  the  world  ;  but  as  it  is  a  truth  from  heaven,  it  is  here  adduced* 
-'54 


AND  ITS  CHASTE  DELIGHTS. 


313,  31* 


for  it  explains  what  influx  effects,  and  what  is  the  quality  of  the 
last  or  ultimate,  in  which  the  above-mentioned  series  successively 
formed  co-exist.  From  these  considerations  it  may  be  seen  that 
the  states  of  the  minds  of  each  of  the  parties  proceeding  in 
successive  order  flow  into  the  state  of  marriage.  But  married 
partners  after  marriage  are  altogether  ignorant  of  the  successive 
things  which  are  insinuated  into,  and  exist  in  their  minds  (animis) 
from  things  antecedent ;  nevertheless  it  is  those  things  which 
give  form  to  conjugial  love,  and  constitute  the  state  of  their 
minds  ;  from  which  state  they  act  the  one  with  the  other.  The 
reason  why  one  state  is  formed  from  one  order  with  such  as  are 
spiritual,  and  from  another  with  such  as  are  natural,  is,  because 
the  spiritual  proceed  in  a  just  order,  and  the  natural  in  an  unjust 
order  ;  for  the  spiritual  look  to  the  Lord,  and  the  Lord  provides 
and  leads  the  order  ;  whereas  the  natural  look  to  themselves, 
and  thence  proceed  in  an  inverted  order;  wherefore  with  the 
latter  the  state  of  marriage  is  inwardly  full  of  unchasteness  ;  and 
as  that  unchasteness  abounds,  so  does  cold  ;  and  as  cold  abounds 
<eO  do  the  obstructions  of  the  inmost  life,  whereby  its  vein  is 
closed  and  its  fountain  dried. 

314.    XVIII.  Theee  are  successive  and  simultaneous 

ORDER,  AND    THE   LATTER    IS    FROM  THE  FORMER  AND  ACCORDING 

to  rr.  This  is  adduced  as  a  reason  tending  to  confirm  what 
goes  before.  It  is  well  known  that  there  exist  what  is  succes- 
sive and  what  is  simultaneous ;  but  it  is  unknown  that  simul- 
taneous order  is  grounded  in  successive,  and  is  according  to  it ; 
yet  how  things  successive  enter  into  things  simultaneous,  and 
what  order  they  form  therein,  it  is  very  difficult  to  present  to 
the  perception,  since  the  learned  are  not  in  possession  of  any 
ideas  that  can  elucidate  the  subject ;  and  as  the  first  idea  respect- 
ing this  arcanum  cannot  be  suggested  in  few  words,  and  to  treat 
this  subject  at  large  would  withdraw  the  mind  from  a  more  com- 
prehensive view  of  the  subject  of  conjugial  love,  it  may  suffice 
for  illustration  to  quote  what  we  have  adduced  in  a  compendium 
respecting  those  two  orders,  the  successive  and  the  simultaneous, 
and  respecting  the  influx  of  the  former  into  the  latter,  in  thk 
Doctrine  of  the  New  Jerusalem  respecting  the  Sacred 
Scripture,  where  are  these  words:  "There  are  in  heaven  and 
in  the  world  successive  order  and  simultaneous  order.  In  suc- 
cessive order  one  thing  follows  after  another  from  the  highest  to 
the  lowest;  but  in  simultaneous  order  one  thing  is  next  to 
another  from  the  inmost  to  the  outermost.  Successive  order  is 
like  a  column  with  steps  from  the  highest  to  the  lowest;  but 
simultaneous  order  is  like  a  work  cohering  from  the  centre  to  the 
surface.  Successive  order  becomes  in  the  ultimate  simultaneous 
in  this  manner  ;  the  highest  things  of  successive  order  become 
the  inmost  of  simultaneous,  and  the  lowest  things  of  successive 
order  become  the  outermost  of  simultaneous ;  comparatively  as 

255 


314,  315 


CONJUGIAL  LOVE 


when  a  column  of  steps  subsides,  it  becomes  a  body  cohering  in 
a  plane.  Thus  what  is  simultaneous  is  formed  from  what  is  suc- 
cessive ;  and  this  in  all  things  both  of  the  spiritual  and  of  the 
natural  world."  See  n.  38,  65,  of  that  work;  and  several  further 
observations  on  this  subject  in  the  Angelic  Wisdom  respecting 
the  Divine  Love  and  Divine  Wisdom,  n.  205 — 229.  The  case 
is  similar  with  successive  order  leading  to  marriage,  and  with 
simultaneous  order  in  marriage  ;  namely,  that  the  latter  is  from 
the  former,  and  according  to  it.  He  that  is  acquainted  with  the 
influx  of  successive  order  into  simultaneous,  may  comprehend 
the  reason  why  the  angels  can  see  in  a  man's  hand  all  the 
thoughts  and  intentions  of  his  mind,  and  also  why  wives,  from 
their  husbands'  hands  on  their  bosoms,  are  made  sensible  of 
their  affections  ;  which  circumstance  has  been  occasionally  men- 
tioned in  the  memorable  relations.  The  reason  of  this  is, 
because  the  hands  are  the  ultimates  of  man,  wherein  the  delibera- 
tions and  conclusions  of  his  mind  terminate,  and  there  consti- 
tute what  is  simultaneous:  therefore  also  in  the  Word,  mention 

is  made  of  a  thing's  being  inscribed  on  the  hands. 

****** 

315.  To  the  above  I  shall  add  two  memorable  relations. 
First.  On  a  certain  time  I  saw  not  far  from  me  a  meteor — a 
cioud  divided  into  smaller  clouds,  some  of  which  were  of  an 
azure  color,  some  opaque,  and  as  it  were  in  collision  together. 
They  were  streaked  with  translucent  irradiations  of  light,  which 
at  one  time  appeared  sharp  like  the  points  of  swords,  at  another, 
blunt  like  broken  swords.  The  streaks  sometimes  darted  out 
forwards,  at,  others  they  drew  themselves  in  again,  exactly  like 
combatants;  thus  those  different  colored  lesser  clouds  appeared  to 
be  at  war  together ;  but  it  was  only  their  manner  of  sporting 
with  each  other.  And  as  this  meteor  appeared  at  no  great  dis- 
tance from  me,  I  raised  my  eyes,  and  looking  attentively,  I  saw 
boys,  youths,  and  old  men,  entering  a  house  which  was  built  of 
marble,  on  a  foundation  of  porphyry  ;  and  it  was  over  this  house 
that  the  phenomenon  appeared.  Then  addressing  myself  to  one 
that  was  entering,  1  asked,  "  What  house  is  this  V  He  answered, 
"  It  is  a  gymnasium,  where  young  persons  are  initiated  into  vari- 
ous things  relating  to  wisdom."  On  hearing  this,  I  went  in  with 
them,  being  then  in  the  spirit,  that  is,  in  a  similar  state  with 
men  of  the  spiritual  world,  who  are  called  spirits  and  angels  ;  and 
lo!  in  the  gymnasium  there  were  in  front  a  desk,  in  the  middle, 
benches,  at  the  sides  round  about,  chairs,  and  over  the  entrance, 
an  orchestra.  The  desk  was  for  the  young  men  that  were  to  give 
answers  to  the  problem  at  that  time  to  be  proposed,  the  benches 
were  for  the  audience,  the  chairs  at  the  sides  were  for  those  who 
on  former  occasions  had  given  wise  answers,  and  the  orchestra 
was  for  the  seniors,  who  were  arbitrators  and  judges :  in  the 
middle  of  the  orchestra  was  a  pulpit,  where  there  sat  a  wise  man, 
-  256 


AND  ITS  CHASTE  DELIGHTS.  313 

whom  they  called  the  head  master,  who  proposed  the  problem* 
to  which  the  young  men  gave  their  answers  from  the  desk. 
When  all  were  assembled,  this  man  arose  from  the  pulpit  and 
said,  "Give  an  answer  now  to  this  problem,  and  solve  it  it'  you 
can,  What  is  the  soul,  and  what  is  its  quality?"  On 
hearing  this  problem  all  were  amazed,  and  made  a  muttering 
noise;  and  some  of  the  company  on  the  benches  exclaimed, 
••  What  mortal  man,  from  the  age  of  Saturn  to  the  present  time, 
has  been  able  by  any  rational  thought  to  see  and  ascertain  what 
the  soul  is,  still  less  what  is  its  quality?  Is  not  this  subject  above 
1  he  sphere  of  all  human  understanding?"  But  it  was  replied 
from  the  orchestra,  "It  is  not  above  the  understanding,  but 
within  it  and  in  its  view ;  only  let  the  problem  be  answered." 
Then  the  young  men,  who  were  chosen  on  that  day  to  ascend  the 
desk,  and  give  an  answer  to  the  problem,  arose.  They  were  live 
in  number,  who  had  been  examined  by  the  seniors,  and  found  to 
excel  in  sagacity,  and  were  then  sitting  on  conches  at  the  sides 
of  the  desk.  They  afterwards  ascended  in  the  order  in  which  they 
were  seated  ;  and  every  one,  when  he  ascended,  put  on  a  silken 
tunic  of  an  opaline  color,  and  over  it  a  robe  of  soft  wool  inter- 
woven with  flowers,  and  on  his  head  a  cap,  on  the  crown  of 
which  was  a  bunch  of  roses  encircled  with  small  sapphires.  The 
first  youth  thus  clad  ascended  the  desk,  and  thus  began  :  "  What 
the  soul  is,  and  what  is  its  quality,  has  never  been  revealed  to 
any  one  since  the  day  of  creation,  being  an  arcanum  in  the  trea- 
suries of  God  alone  ;  but  this  has  been  discovered,  that  the  soul 
resides  in  a  man  as  a  queen  ;  yet  where  her  palace  is,  has  been  a 
matter  of  conjecture  among  the  learned.  Some  have  supposed  it 
to  be  in  a  small  tubercle  between  the  cerebrum  and  the  cere- 
bellum, which  is  called  the  pineal  gland:  in  this  they  have  fixed 
ihe  soul's  habitation,  because  the  whole  man  is  ruled  from  those 
two  brains,  and  they  are  regulated  by  that  tubercle ;  therefore 
whatever  regulates  the  brains,  regulates  also  the  whole  man  from 
the  head  to  the  heel."  He  also  added,  "Hence  this  conjecture 
appeared  as  true  or  probable  to  many  in  the  world;  but  in  the 
succeeding  age  it  was  rejected  as  groundless."  When  he  had 
thus  spoken,  lie  put  off  the  robe,  the  tunic,  and  the  cap,  which 
the  second  of  the  selected  speakers  put  on,  and  ascended  the 
desk.  His  sentiments  concerning  the  soul  are  as  follows  :  "  In 
the  whole  heaven  and  the  whole  world  it  is  unknown  what  the 
soul  is,  and  what  is  its  quality  ;  it  is  however  known  that  there  is 
a  soul,  and  that  it  is  in  man  ;  but  in  what  part  of  him  is  a  matter 
of  conjecture.  This  is  certain,  that  it  is  in  the  head,  since  the 
head  is  the  seat  where  the  understanding  thinks,  and  the  will 
intends  ;  and  in  front  in  the  face  of  the  head  are  man's  five  sen- 
sories,  receiving  life  from  the  soul  alone  which  resides  in  the  head  ; 
but  in  what  particular  part  of  the  head  the  soul  has  its  more  im- 
mediate residence,  I  dare  not  take  upon  me  to  sav  ;  vet  I  agree 

17  "     "  257 


315 


CONJUGIAL  LOVE 


with  those  who  fix  its  abode  in  the  three  ventricles  of  the 
brain,  sometimes  inclining  to  the  opinion  of  those  who  fix  it  in 
the  corpora  striata  therein,  sometimes  to  theirs  who  fix  it  in  the 
medullary  substance  of  each  brain,  sometimes  to  theirs  who  fix 
it  in  the  cortical  substance,  and  sometimes  to  theirs  who  fix- 
it  in  the  dura  mater  ;  for  arguments,  and  those  too  of  weight, 
have  not  been  wanting  in  the  support  of  each  of  these  opinions. 
The  arguments  in  favor  of  the  three  ventricles  of  the  brain  have 
been,  that  those  ventricles  are  the  recipients  of  the  animal 
spirits  and  of  all  the  lymphs  of  the  brain :  the  arguments  in 
sfavor  of  the  corpora  striata  have  been,  that  these  bodies  con- 
stitute the  marrow,  through  which  the  nerves  are  emitted,  and 
by  which  each  brain  is  continued  into  the  spine  ;  and  from  the 
spine  and  the  marrow  there  is  an  emanation  of  fibres  serving 
for  the  contexture  of  the  whole  body :  the  arguments  in  favor 
of  the  medullary  substance  of  each  brain  have  been,  that  this 
substance  is  a  collection  and  congeries  of  all  the  fibres,  which 
are  the  rudiments  or  beginnings  of  the  whole  man:  the  argtt- 
.ments  in  favor  of  the  cortical  substance  have  been,  that  in  that 
substance  are  contained  the  prime  and  ultimate  ends,  and  con- 
sequently the  principles  of  all  the  fibres,  and  thereby  of  all  the 
senses  and  motions :  the  arguments  in  favor  of  the  dura  mater 
have  been,  that  it  is  the  common  covering  of  each  brain,  and 
hence  by  some  kind  of  continuous  principle  extends  itself  over 
the  heart  and  the  viscera  of  the  body.  As  to  myself,  I  am 
undetermined  which  of  these  opinions  is  the  most  probable, 
and  therefore  I  leave  the  matter  to  your  determination  and 
decision."  Having  thus  concluded  he  descended  from  the  desk, 
and  delivered  the  tunic,  the  robe,  and  the  cap,  to  the  third, 
who  mounting  into  the  desk  began  as  follows:  "How  little 
qualified  is  a  youth  like  myself  for  the  investigation  of  so  sub- 
.ime  a  theorem  !  I  appeal  to  the  learned  who  are  here  seated  at 
the  sides  of  the  gymnasium  ;  I  appeal  to  you  wise  ones  in  the 
orchestra;  yea,  1  appeal  to  the  angels  of  the  highest  heaven, 
whether  any  person,  from  his  own  rational  light*,  is  able  to  form 
any  idea a< incoming  the  soul;  nevertheless  I,  like  others,  can 
guess  about  the  place  of  its  abode  in  man  ;  and  my  conjecture 
is,  that  it  is  in  the  heart  and  thence  in  the  blood  ;  and  I  ground 
my  conjecture  on  this  circumstance,  that  the  heart  by  its  blood 
rules  both  the  body  and  the  head  ;  for  it  sends  forth  a  large 
vessel  called  the  aorta  into  the  whole  body,  and  vessels  called  the 
carotids  into  the  whole  head  ;  hence  it  is  universally  agreed,  that 
the  soul  from  the  heart  by  means  of  the  blood  supports,  nour- 
lsiies,  and  vivifies  the  universal  organical  system  both  of  the 
l>od.y  and  the  head.  As  a  further  proof  of  this  position  it  may 
be  urged,  that  in  the  Sacred  Scripture  frequent  mention  is  made 
•  if  the  sotd  and  the  heart;  as  where  it  is  said,  Thou  shalt  love 
God  .from  the  whole  soul  and  the  whole  heart;  and  that  God 
*o6 


AND  IT8  CHASTE  DELIGHTS.  315 

creates  in  man  a  new  soul  and  a  new  heart,  Deut.  vi.  5  ;  chap, 
x.  12;  chap.  xi.  13;  chap.  xxvi.  16;  Jerem.  xxxii.  41  ;  Matt, 
xxii.  37  ;  Mark  xii.  30,  33  ;  Luke  x.  27  ;  and  in  other  places  : 
it  is  also  expressly  said,  that  the  hlood  is  the  soul  of  the  flesh. 
Levi t.  xvii.  11,  14."     At  these  words,  the  cry  of  "Learned! 
learned !"  was  heard  in  the  assembly,  and  was  found  to  proceed 
from  some  of  the  canons.     After  this  a  fourth,  clad  in  the  gar- 
ments of  the  former  speaker,  ascended  the  desk,  and  thus  began : 
"  I  also  am  inclined  to  suspect  that  not  a  single  person  can  be 
found  of  so  subtle  and  refined  a  genius  as  to  be  able  to  discover 
what  the  soul  is,  and  what  is  its  quality  ;  therefore  I  am  of 
opinion,  that  in  attempting  to  make  the  discovery,  subtlety  will 
be  spent  in  fruitless  labor ;  nevertheless  from  my  childhood  I  have 
continued  firm  in  the  opinion  of  the  ancients,  that  the  soul  of 
man  is  in  the  whole  of  him,  and  in  every  part  of  the  whole,  and 
thus  that  it  is  in  the  head  and  in  all  its  parts,  as  well  as  in  the 
body  and  in  all  its  parts;  and  that  it  is  an  idle  conceit  of  the 
moderns  to  fix  its  habitation  in  any  particular  part,  and  not  in 
the  body  throughout;  besides,  the  soul  is  a  spiritual  substance, 
of  which  there  cannot  be  predicated  either  extension  or  place, 
but  habitation  and  impletion  ;  moreover,  when  mention  is  made 
of  the  soul,  who  does  not  conceive  life  to  be  meant?  and  is  not 
life  in  the  whole  and  in  every  part?"    These  sentiments  were 
favorably  received  by  a  great  part  of  the  audience.  After  him  the 
fifth  rose,  and,  being  adorned  with  the  same  insignia,  thus  deli- 
vered himself  from  the  desk  :  "  I  will  not  waste  your  time  and 
my  own  in  determining  the  place  of  the  soul's  residence,  whether 
it  be  in  some  particular  part  of  the  body,  or  in  the  whole  ;  but 
from  my  mind's  storehouse  I  will  communicate  to  you  my  senti- 
ments on  the  subject,  What  is  the  soul,  and  what  is  its  quality  ? 
No  one  conceives  of  the  soul  but  as  of  a  pure  somewhat,  which 
may  be  likened  to  ether,  or  air,  or  wind,  containing  a  vital  prin- 
ciple, from  the  rationality  which  man  enjoys  above  the  beasts. 
This  opinion  I  conceive  to  be  founded  on  the  circumstance,  that 
when  a  man  expires,  he  is  said  to  breathe  forth  or  emit  his  soul 
or  spirit ;  hence  also  the  soul  which  lives  after  death  is  believed- 
to  be  such  a  breath  or  vapor  animated  by  some  principle  of 
thinking  life,  which  is  called  the  soul ;  and  what  else  can  the 
soul  be?    But  as  I  heard  it  declared  from  the  orchestra,  that 
this  problem  concerning  the  soul,  its  nature  and  quality,  is  not 
above  the  understanding,  but  is  within  it  and  in  its  view,  1 
intreat  and  beseech  }rou,  who  have  made  this  declaration,  to 
unfold  this  eternal  arcanum  yourselves."    Then  the  elders  in 
the  orchestra  turned  their  eyes  towards  the  head  master,  who 
had  proposed  the  problem,  and  who  understood  by  their  signs 
that  they  wished  him  to  descend  and  teach  the  audience  :  so  he 
instantly  quitted  the  pulpit,  passed  through  the  auditory,  and 
entered  the  desk,  and  there,  stretching  out  his  hand,  he  thus 

259 


315,  316 


CONJUGIAL  LOVE 


began  :  "  Let  -me  bespeak  your  attention  :  who  does  not  believe 
the  soul  to  be  the  inmost  and  most  subtle  essence  of  man?  and 
what  is  an  essence  without  a  form,  but  an  imaginary  entity  ? 
wherefore  the  soul  is  a  form,  and  a  form  whose  qualities  and 
properties  I  will  now  describe.  It  is  a  form  of  all  things  relat- 
ing to  love,  and  of  all  things  relating  to  wisdom.  All  things 
relating  to  love  are  called  affections,  and  those  relating  to  wisdom 
are  called  perceptions.  The  latter  derived  from  the  former  and 
Thereby  united  with  them  constitute  one  form,  in  which  are  con- 
tained innumerable  things  in  such  an  order,  series,  and  coherence, 
that  the}'  may  be  called  a  one  ;  and  they  may  be  called  a  one 
also  for  thi3  reason,  because  nothing  can  be  taken  away  from  it, 
or  added  to  it,  but  the  quality  of  the  form  is  changed.  What  is 
the  human  soul  but  such  a  form  ?  are  not  all  things  relating  to 
love  and  all  things  relating  to  wisdom  essentials  of  that  form  ? 
and  are  not  these  things  appertaining  to  a  man  in  his  soul,  and 
by  derivation  from  the  soul  in  his  head  and  body  ?  You  are 
called  spirits  and  angels  ;  and  in  the  world  you  believed  that 
spirits  and  angels  are  like  mere  wind  or  ether,  and  thus  mere 
mind  and  animation  ;  and  now  you  see  clearly  that  you  are  truly, 
really,  and  actually  men,  who,  during  your  abode  in  the  world, 
lived  and  thought  in  a  material  body,  and  knew  that  a  material 
body  does  not  live  and  think,  but  a  spiritual  substance  in  that 
body ;  and  this  substance  you  called  the  soul,  whose  form  you 
then  were  ignorant  of,  but  now  have  seen  and  continue  to  see. 
You  all  are  souls,  of  whose  immortality  you  have  heard,  thought, 
said,  and  written  so  much  ;  and  because  you  are  forms  of  love 
and  wisdom  from  God,  you  can  never  die.  The  soul  therefore  is 
a  human  form,  from  which  the  smallest  thing  cannot  be  taken 
away,  and  to  which  the  smallest  thing  cannot  be  added  ;  and  it 
is  the  inmost  of  all  the  forms  of  the  whole  body :  and  since  the 
forms  which  are  without  receive  from  the  inmost  both  essence 
and  form,  therefore  you  are  souls,  as  you  appear  to  yourselves 
and  to  us  :  in  a  word,  the  soul  is  the  very  man  himself,  because 
it  is  the  inmost  man  ;  therefore  its  form  is  fully  and  perfectly  the 
-human  form:  nevertheless  it  is  not  life,  but  the  proximate  re- 
ceptacle of  life  from  God,  and  thereby  the  habitation  of  God." 
When  he  had  thus  spoken,  many  expressed  their  approbation; 
but  some  said,  "  We  will  weigh  the  matter."  I  immediately 
went  home,  and  lol  over  the  gymnasium,  instead  of  the  fore- 
going meteor,  there  appeared  a  bright  cloud,  without  streaks  or 
rays  that  seemed  to  combat  with  each  other,  aud  which,  pene- 
trating through  the  roof,  entered,  and  illuminated  the  walls ; 
and  I  was  informed,  that  they  saw  some  pieces  of  writing,  and 
among  others  this,  "  Jehovah  God  breathed  into  the  mail's 
nostrils  the  soul  of  lives,  and  the  man  became  a  living  soul," 
Gen.  ii.  7. 

C 16.  The  second  memorable  relation.    Some  time  ago, 
i2G0 


AND  ITS  CHASTE  DELIGHTS. 


318 


as  I  was  walking  with  my  mind  (animus]  at  rest,  and  in  a  statu 
of  delightful  mental  peace,  I  saw  at  a  distance  a  grove,  in  the 
midst  of  which  was  an  avenue  leading  to  a  small  palace,  into 
which  maidens  and  youths,  husbands  and  wives  were  entering. 
I  also  went  thither  in  spirit,  and  asked  the  keeper  who  was 
standing  at  the  entrance,  whether  I  also  might  enter?  He 
looked  at  me;  upon  which  I  said,  "Why  do  you  look  at  me?" 
He  replied,  "  I  look  at  yon  that  I  may  see  whether  the  delight 
of  peace,  which  appears  in  your  face,  partakes  at  all  of  the 
delight  of  conjugial  love.  Beyond  this  avenue  there  is  a  little 
garden,  and  in  the  midst  of  it  a  house,  where  there  are  two 
novitiate  conjugial  partners,  who  to-day  are  visited  by  their 
friends  of  both  sexes,  coming  to  pay  their  congratulations.  I  do 
not  know  those  whom  I  admi.t;  but  I  was  told  that  I  should 
know  them  by  their  faces  :  those  in  whom  I  saw  the  delights  of 
conjugial  love,  I  was  to  admit,  and  none  else?"  All  the  angels 
can  see  from  the  faces  of  others  the  delights  of  their  hearts ;  and 
he  saw  the  delight  of  that  love  in  my  face,  because  L  was  then 
meditating  on  conjugial  love.  This  meditation  beamed  forth 
from  my  eyes,  and  thence  entered  into  the  interiors  of  my  face: 
he  therefore  told  me  that  I  might  enter.  The  avenue  through 
which  I  entered  was  formed  of  fruit  trees  connected  together 
by  their  branches,  which  made  on  each  side  a  continued  espalier. 
Through  the  avenue  I  entered  the  little  garden,  which  breathed 
a  pleasant  fragrance  from  its  shrubs  and  flowers.  The  shrubs 
and  flowers  were  in  pairs;  and  I  was  informed  that  such  little 
gardens  appear  about  the  houses  where  there  are  and  have  been 
nuptials,  and  hence  they  are  dialled  nuptial  gardens.  I  after- 
wards entered  the  house,  where  I  saw  the  two  conjugial  partners 
holding  each  other  by  the  hands,  and  conversing  together  from 
love  truly  conjugial ;  and  as  I  looked,  it  was  given  me  to  see 
from  their  faces  the  image  of  conjugial  love,  and  from  their 
conversation  the  vital  principle  thereof.  After  I,  with  the  rest 
of  the  company,  had  paid  them  my  respects,  and  wished  them  all 
happiness,  I  went  into  the  nuptial  garden,  and  saw  on  the  right 
side  of  it  a  company  of  youths,  to  whom  all  who  came  out  of 
the  house  resorted.  The  reason  of  their  resorting  to  them  was, 
because  they  were  conversing  respecting  conjugial  love,  and  con- 
versation on  this  subject  attracts  to  it  the  minds  (animos)  of  all 
by  a  certain  occult  power.  I  then  listened  to  a  wise  one  who 
was  speaking  on  the  subject ;  and  the  sum  of  what  I  heard  is  as 
follows:  That  the  divine  providence  of  the  Lord  is  most  par- 
ticular and  thence  most  universal  in  respect  to  marriages  in  the 
heavens:  because  all  the  felicities  of  heaven  issue  from  the 
delights  of  conjugial  love,  like  sweet  waters  from  the  sweet  source 
of  a  fountain  ;  and  that  on  this  account  it  is  provided  by  the 
Lord  that  conjugial  pairs  be  born,  and  that  these  pairs  be  con- 
tinually educated  for  marriage,  neither  the  maiden  nor  the  youth 


318  CONJUGIAL  LOVE 

knowing  anything  of  the  matter;  and  after  a  stated  time,  when 
they  both  become  marriageable,  they  meet  as  by  chance,  and  see 
each  other ;  and  that  in  this  case  they  instantly  know,  as  by  a 
kind  of  instinct,  that  they  are  pairs,  and  by  a  kind  of  inward 
dictate  think  within  themselves,  the  youth,  that  she  is  mine,  and 
the  maiden,  that  he  is  mine ;  and  when  this  thought  has  existed 
for  some  time  in  the  mind  of  each,  they  deliberately  accost  each 
other,  and  betroth  themselves.  It.  is  said,  "  as  by  chance,"  and 
"as  by  instinct,"  and  the  meaning  is,  by  the  divine  providence; 
since,  while  the  divine  providence  is  unknown,  it  has  such  an 
appearance.  That  conjugial  pairs  are  born  and  educated  to 
marriage,  while  each  party  is  ignorant  of  it,  he  proved  by  the 
conjugial  likeness  visible  in  the  faces  of  each;  also  by  the  inti- 
mate and  eternal  union  of  minds  {animorum)  and  minds  (menti- 
vm),  which  could  not  possibly  exist,  as  it  does  in  heaven,  without 
being  foreseen  and  provided  by  the  Lord.  When  the  wise  one 
had  proceeded  thus  far  with  his  discourse,  and  had  received  the 
applauses  of  the  company,  he  further  added,  that  in  the  minutest 
things  with  man,  both  male  and  female,  there  is  a  conjugial 
principle;  but  still  the  conjugial  principle  with  the  male  is  dif- 
ferent from  what  it  is  with  the  female;  also  that  in  the  male 
conjugial  principle  there  is  what  is  conjunctive  with  the  female 
conjugial  principle,  and  vice  versa,  even  in  the  minutest  things. 
This  he  confirmed  by  the  marriage  of  the  will  and  the  under- 
standing in  every  individual,  which  two  principles  act  together 
upon  the  minutest  things  of  the  mind  and  of  the  body;  from 
which  considerations  it  may  be  seen,  that  in  every  substance, 
oven  the  smallest,  there  is  a  conjugial  principle  ;  and  that  this  is 
evident  from  the  compound  substances  which  are  made  up  of 
simple  substances ;  as  that  there  are  two  eyes,  two  ears,  two 
nostrils,  two  cheeks,  two  lips,  two  arms  with  hands,  two  loins, 
two  feet,  and  within  in  man  two  hemispheres  of  the  brain,  two 
ventricles  of  the  heart,  two  lobes  of  the  lungs,  two  kidneys,  two 
testicles  ;  and  where  there  are  not  two,  still  they  are  divided  into 
two.  The  reason  why  there  are  two  is,  because  the  one  is  of  the 
will  and  the  other  of  the  understanding,  which  act  wonderfully 
in  each  other  to  present  a  one  ;  wherefore  the  two  eyes  make  one 
sight,  the  two  ears  one  hearing,  the  two  nostrils  one  smell,  the 
two  lips  one  speech,  the  two  hands  one  labor,  the  two  feet  one 
pace,  the  two  hemispheres  of  the  brain  one  habitation  of  the 
mind,  the  two  chambers  of  the  heart  one  life  of  the  body  by  the 
blood,  the  two  lobes  of  the  lungs  one  respiration,  and  so  forth  ; 
but  the  male  and  female  principles,  united  by  love  truly  conjugial, 
constitute  one  life  fully  human.  While  he  was  saying  these 
things,  there  appeared  red  lightning  on  the  right,  and  white 
Lightning  on  the  left  ;  each  was  mild,  and  thev  entered  through 
the  eyes  into  the  mind,  and  also  enlightened  it.  After  the 
lightning  it  also  thundered  ;  which  was  u  gentle  murmur  frcm 
262 


AND  ITS  CHASTE  DELIGHTS. 


316,  317 


the  angelic  heaven  flowing  down  and  increasing.  On  hearing 
and  seeing  these  things,  the  wise  one  said,  "  These  are  to  remind 
me  to  add  the  following  observations:  that  of  the  above  pairs, 
the  right  one  signifies  their  good,  and  the  left  their  truth;  and 
that  this  is  from  the  marriage  of  good  and  truth,  which  is  in- 
scribed on  man  in  general  and  in  every  one  of  his  principles; 
and  good  has  reference  to  the  will,  and  truth  to  the  understand- 
ing, and  both  together  to  a  one.  Hence,  in  heaven  the  right 
eye  is  the  good  of  vision,  and  the  left  the  truth  thereof;  also  the 
right  ear  is  the  good  of  hearing,  and  the  left  the  truth  thereof; 
and  likewise  the  right  hand  is  the  good  of  a  man's  ability,  and 
the  left  the  truth  thereof;  and  in  like  manner  in  the  rest  of  the 
above  pairs  ;  and  since  the  right  and  left  have  such  significations, 
therefore  the  Lord  said,  '  If  thy  right  eye  scandalize  thee,  pluck 
it  out;  and  if  thy  right  hand  scandalize  thee,  cut  it  off ;  whereby 
he  meant,  if  good  becomes  evil,  the  evil  must  be  cast  out.  This 
is  the  reason  also  why  he  said  to  his  disciples  that  they  should 
cast  the  net  on  the  right  side  of  the  ship  ;  and  that  when  they 
did  so,  they  took  a  great  multitude  of  fishes  ;  whereby  he  meant 
that  they  should  teach  the  good  of  charity,  and  that  thus  they 
would  collect  men."  When  he  had  said  these  things,  the  two 
lightnings  again  appeared,  but  milder  than  before  ;  and  then  it 
was  seen,  that  the  lightning  on  the  left  derived  its  whiteness  from 
the  red-shining  fire  of  the  lightning  on  the  right;  on  seeing 
which  he  said,  "This  is  a  sign  from  heaven  tending  to  confirm 
what  I  have  said  ;  because  what  is  firy  in  heaven  is  good,  and 
what  is  white  in  heaven  is  truth  ;  and  its  being  seen  that  the 
lightning  on  the  left  derived  its  whiteness  from  the  red-shining 
fire  of  the  lightning  on  the  right,  is  a  demonstrative  sign  that 
the  whiteness  of  light,  or  light,  is  merely  the  splendor  of  fire." 
On  hearing  this  all  went  home,  inflamed  with  the  good  and  truth 
of  gladness,  in  consequence  of  the  above  lightnings,  and  of  the 
conversation  respecting  them. 


ON   REPEATED  MARRIAGES. 

317.  It  may  come  to  be  a  matter  of  question,  whether 
conjngial  love,  which  is  that  of  one  man  with  one  wife,  after  the 
death  of  one  of  the  parties,  can  be  separated,  or  transferred,  or 
superinduced  ;  also  whether  repeated  marriages  have  any  thing 
in  common  with  polygamy,  and  thereby  whether  they  may  be 
called  successive  polygamies  ;  with  several  other  inquiries  which 
often  add  scruples  to  scruples  with  men  of  a  reasoning  spirit. 
In  order  therefore  that  those  who  are  curious  in  such  researches, 
and  who  only  grope  in  the  shade  respecting  these  marriages, 

263 


317,  318 


CONJUGIAL  LOVE 


may  seesome  light,  I  have  conceived  it  would  be  worth  while  to 
present  for  their  consideration  the  following  articles  on  the 
subject :  I.  After  the  death  of  a  married  partner,  again  to  con- 
tract wedlock,  depends  on  the  preceding  conjugial  love.  II.  It 
depends  also  on  the  state  of  marriage,  in  wh  ich  the  parties  had 
lived.  III.  With  those  who  have  not  been  in  love  truly  conjugial 
there  is  no  obstacle  or  hindrance  to  their  again  contracting  wed- 
lock. IV.  Those  who  had  lived  together  in  love  truly  conjugial 
are  unwilling  to  marry  again,  except  for  reasons  separate  from 
conjugial  love.  V.  The  state  of  the  marriage  of  a  youth  with  a 
maiden  differs  from  that  of  a  youth  with  a  widow.  VI.  The  state 
if  the  marriage  of  a  widower  with  a  maiden  differs  also  from  that 
of  a  widower  with  a  widoio.  VII.  The  varieties  and  diversities  of 
these  marriages  as  to  love  and  its  attributes  are  innumerable. 
VIII.  The  state  of  a  widow  is  more  grievous  than  that  of  a 
widower.    We  proceed  to  the  explanation  of  each  article. 

318.    I.  After  the  death  of  a  married  partner,  again' 

TO  CONTRACT  WEDLOCK,  DEPENDS  ON  THE  PRECEDLNG  CONJUGIAL 

love.  Love  truly  conjugial  is  like  a  balance,  in  which  the  in- 
clinations for  repeated  marriages  are  weighed  :  so  far  as  the  pre- 
ceding conjugial  love  had  been  genuine,  so  far  the  inclination  for 
another  marriage  is  weak  ;  but  so  far  as  the  preceding  love  had 
not  been  genuine,  so  far  the  inclination  to  another  marriage  is 
usually  strong.  The  reason  of  this  is  obvious  ;  because  conjugial 
love  is  in  a  similar  degree  a  conjunction  of  minds,  which  remains 
in  the  life  of  the  body  of  the  one  party  after  the  decease  of  the 
other  ;  and  this  holds  the  inclination  as  a  scale  in  a  balance,  and 
causes  a  preponderance  according  to  the  appropriation  of  true 
love.  But  since  the  approach  to  this  love  is  seldom  made  at  this 
day  except  for  a  few  paces,  therefore  the  scale  of  the  preponder- 
ance of  the  inclination  generally  rises  to  a  state  of  equilibrium, 
and  from  thence  inclines  and  tends  to  the  other  side,  that  is,  to 
marriage.  The  contrary  is  the  case  with  those,  whose  preceding 
love  in  the  former  marriage  has  not  been  truly  conjugial,  because 
in  proportion  as  that  love  is  not  genuine,  there  is  in  a  like  degree 
a  disjunction  of  minds,  which  also  remains  in  the  life  of  the 
body  of  the  one  party  after  the  decease  of  the  other ;  and  this 
enters  the  will  disjoined  from  that  of  the  other,  and  causes  an 
inclination  for  a  new  connection  ;  in  favor  of  which  the  thought 
arising  from  the  inclination  of  the  will  induces  the  hope  of  a 
more  united,  and  thereby  a  more  delightful  connection.  That 
inclinations  to  repeated  marriages  arise  from  the  state  of  the 
preceding  love,  is  well  known,  and  is  also  obvious  to  reason : 
for  love  truly  conjugial  is  influenced  by  a  fear  of  loss,  and  loss  is 
followed  by  grief;  and  this  grief  and  fear  reside  in  the  very  in- 
most principles  of  the  mind.  Hence,  so  far  as  that  love  prevails, 
so  far  the  soul  inclines  both  in  will  and  in  thought,  that  is,  in 
intention,  to  be  in  the  subject  with  and  in  which  it  was :  from 
261 


AND  ITS  CHASTK  DELIGHTS. 


318  -320 


these  considerations  it  follows,  that  the  mind  is  kept  balancing 
towards  another  marriage  according  to  the  degree  of  love  in 
which  it  was  in  the  former  marriage.  Hence  it  is  that  after 
death  the  same  parties  are  re-united,  and  mutually  love  each 
other  as  they  did  in  the  world :  but  as  we  said  above,  such  love 
at  this  day  is  rare,  and  there  are  few  who  make  the  slightest 
approach  to  it ;  and  those  who  do  not  approach  it,  and  still  more 
those  who  keep  at  a  distance  from  it,  as  they  were  desirous  of 
separation  in  the  matrimonial  life  heretofore  passed,  so  after 
death  they  are  desirous  of  being  united  to  another.  But  respect- 
ing both  these  sorts  of  persons  more  will  be.  said  in  what  follows. 

319.  II.  After  the  death  of  a  married  partner,  again 

TO  CONTRACT  WEDLOOK,  DEPENDS  ALSO  ON  THE  STATE  OF  MAR- 
RIAGE   IN    WHICH    THE    PARTIES    HAD    LIVED.     By    the   State  of 

marriage  here  we  do  not  mean  the  state  of  love  treated  of  in  the 
foregoing  article,  because  the  latter  causes  an  internal  inclina- 
tion to  marriage  or  from  it ;  but  we  mean  the  state  of  marriage 
which  causes  an  external  inclination  to  it  or  from  it;  and  this 
state  with  its  inclinations  is  manifold  :  as,  1.  If  there  are  children 
in  the  house,  and  a  new  mother  is  to  be  provided  for  them.  2. 
If  there  is  a  wish  for  a  further  increase  of  children.  3.  If  the 
house  is  large  and  full  of  servants  of  both  sexes.  4.  If  the 
calls  of  business  abroad  divert  the  mind  from  domestic  concerns, 
and  without  a  new  mistress  there  is  reason  to  fear  misery  and 
misfortune.  5.  If  mutual  aids  and  offices  require  that  married 
partners  be  engaged  in  various  occupations  and  employments.  6. 
Moreover  it  depends  on  the  temper  and  disposition  of  the  sepa- 
rated partner,  whether  after  the  lirst  marriage  the  other  partner 
can  or  cannot  live  alone,  or  without  a  consort.  7.  The  preced- 
ing marriage  also  disposes  the  mind  either  to  be  afraid  of  mar- 
ried life,  or  in  favor  of  it.  8.  I  have  been  informed  that  poly- 
gamical  love  and  the  love  of  the  sex,  also  the  lust  of  deflower- 
ing and  the  lust  of  variety,  have  induced  the  minds  (animos)  ol 
some  to  desire  repeated  marriages;  and  that  the  minds  of  some 
have  also  been  induced  thereto  by  a  fear  of  the  law  and  of  the 
loss  of  reputation,  in  case  they  commit  whoredom  :  besides 
several  other  circumstances  which  promote  external  inclinations 
to  matrimony. 

320.  III.  With  those  who  have  not  been  in  love  truly 

CONJUGIAL,    THERE    IS    NO    OBSTACLE    OR    HINDRANCE    TO  THEIR 

again  contracting  wedlock.  With  those  who  have  not  been 
principled  in  co'njugial  love,  there  is  no  spiritual  or  internal,  but 
only  a  natural  or  external  bond  ;  and  if  an  internal  bond  does 
not  keep  the  external  in  its  order  and  tenor,  the  latter  is  but  like 
a  bundle  when  the  bandage  is  removed,  which  flows  every  way 
according  as  it  is  tossed  or  driven  by  the  wind.  The  reason 
of  this  is,  because  what  is  natural  derives  its  origin  from  what  is 
spiritual,  and  in  its  existence  is  merelv  a  mass  collected  from 

■ 


320,  321 


CONJL'GIAL  LOVE. 


spiritual  principles ;  wherefore  if  the  natural  be  separated  from 
the  spiritual,  which  produced  and  as  it  were  begot  it,  it  is  no 
longer  kept  together  interiorly,  but  only  exteriorly  by  the  spi- 
ritual, which  encompasses  and  binds  it  in  general,  and  does  not 
tie  it  and  keep  it  tied  together  in  particular.  Hence  it  is,  that 
the  natural  principle  separated  from  the  spiritual,  in  the  case  of 
two  married  partners,  does  not  cause  any  conjunction  of  minds, 
and  consequently  of  wills,  but  only  a  conjunction  of  some  ex- 
ternal affections,  which  are  connected  with  the  bodily  senses. 
The  reason  why  nothing  opposes  and  hinders  such  persons  from 
again  contracting  wedlock,  is,  because  they  have  not  been  the 
essentials  of  marriage ;  and  hence  those  essentials  do  not  at  all 
influence  them  after  separation  by  death:  therefore  they  are 
then  absolutely  at  their  own  disposal,  whether  they  be  widowers 
or  widows,  to  bind  their  sensual  affections  with  whomsoever  they 
please,  provided  there  be  no  legal  impediment.  Neither  do  they 
themselves  think  of  marriages  in  any  other  than  a  natural  view, 
and  from  a  regard  to  convenience  in  supplying  various  necessi- 
ties and  external  advantages,  which  after  the  death  of  one  of  the 
parties  may  again  be  supplied  by  another ;  and  possibly,  if  their 
interior  thoughts  were  viewed,  as  in  the  spiritual  world,  there 
would  not  be  found  in  them  any  distinction  between  conjugial 
unions  and  extra-conjugial  connections.  The  reason  why  it  is 
allowable  for  these  to  contract  repeated  marriages,  is,  as  above- 
mentioned,  because  merely  natural  connections  are  after  death  of 
themselves  dissolved  and  fall  asunder ;  for  by  death  the  external 
affections  follow  the  body,  and  are  entombed  with  it ;  those  only 
remaining  which  are  connected  with  internal  principles.  But  it 
is  to  be  observed,  that  marriages  interiorly  conjunctive  can 
scarcely  be  entered  into  in  the  world,  because  elections  of  in- 
ternal likenesses  cannot  there  be  provided  by  the  Lord  as  in  the 
heavens  ;  for  they  are  limited  in  many  ways,  as  to  equals  in  rank 
and  condition,  within  the  country,  city,  and  village  where  they 
live;  and  in  the  world  for  the  most  part  married  partners  are 
held  together  merely  by  externals,  and  thus  not  by  internals ; 
which  internals  do  not  shew  themselves  till  some  time  after  mar- 
riage, and  are  only  known  when  they  influence  the  externals. 
321.    IV.  Those  who  had  lived  together  in  love  truly 

OON'.TUGIAL  ARK  UNWILLING  TO  MARRY  AGAIN,  EXCEPT  FOR  REA- 
SONS SEPARATE  from  conjugial  love.  The  reasons  why  those 
who  had  lived  in  love  truly  conjugial,  after  the  death  of  their 
married  partners  are  unwilling  to  marry  again,  are  as  follow,  1. 
Bee  uise  they  were  united  as  to  their  souls,  and  thence  as  to 
their  minds;  and  this  union,  being  spiritual,  is  an  actual  junc- 
tion of  the  soul  and  mind  of  one  of  the  parties  to  those  of  the 
other,  which  cannot  possibly  be  dissolved ;  that  such  is  the 
nature  of  spiritual  conjunction,  has  been  constantly  shewn 
above.  2.  Because  they  were  also  united  as  to  their  bodies  bv 
266 


AND  ITS  CHASTE  DELIGHTS. 


321,  322 


the  receptions  of  the  propagation  of  the  soul  of  the  husband  by 
the  wife,  and  thus  by  the  insertion  of  his  life  into  hers,  whereby 
a  maiden  becomes  a  wife ;  and  on  the  other  hand  by  the  reception 
of  the  conjugial  love  of  the  wife  by  the  husband,  which  disposes 
the  interiors  of  his  mind,  and  at  the  same  time  the  interiors  and 
exteriors  of  his  body,  into  a  state  receptible  of  love  and  percep- 
tible of  wisdom,  which  makes  him  from  a  youth  become  a  hus- 
band ;  see  above,  n.  198.  3.  Because  a  sphere  of  love  from  the 
wife,  and  a  sphere  of  understanding  from  the  man,  is  continually 
flowing  forth,  and  because  it  perfects  conjunctions,  and  encom- 
passes them  with  its  pleasant  influence,  and  unites  them ;  see 
also  above,  n.  223.  4.  Because  married  partners  thus  united 
think  of,  and  desire  what  is  eternal,  and  because  on  this  idea 
their  eternal  happiness  is  founded  ;  see  n.  216.  5.  From  these 
several  considerations  it  is,  that  they  are  no  longer  two,  but  one 
man,  that  is,  one  flesh.  6.  That  such  a  union  cannot  be  de- 
stroyed by  the  death  of  one  of  the  parties,  is  manifest  to  the  sight 
of  a  spirit.  7.  To  the  above  considerations  shall  be  added  this 
new  information,  that  two  such  conjugial  partners,  after  the 
deatli  of  one,  are  still  not  separated  ;  since  the  spirit  of  the 
deceased  dwells  continually  with  that  of  the  survivor,  and  this 
even  to  the  death  of  the  latter,  wdien  they  again  meet  and  are 
reunited,  and  love  each  other  more  tenderly  than  before,  because 
they  are  then  in  the  spiritual  world.  Hence  flows  this  unde- 
niable consequence,  that  those  who  had  lived  in  love  truly  con- 
jugial, are  unwilling  to  marry  again.  But  if  they  afterwards 
contract  something  like  marriage,  it  is  for  reasons  separate  from 
conjugial  love,  which  are  all  external ;  as  in  case  there  are  young 
children  in  the  ho:;se,  and  the  care  of  them  requires  attention  ; 
if  the  house  is  large  and  full  of  servants  of  both  sexes  ;  if  the 
calls  of  business  abroad  divert  the  mind  from  domestic  concerns ; 
if  mutual  aids  and  offices  are  necessary  ;  with  other  cases  of  a 
like  nature. 

322.  V.  The  state  of  the  marriage  of  a  youth  with 

A  MAIDEN  DIFFERS  FROM  THAT  OF  A  YOUTH  WITH  A  WDDOW.  By 

states  of  marriage  we  mean  the  states  of  the  life  of  each  party, 
the  husband  and  the  wife,  after  the  nuptials,  thus  in  the  mar- 
riage, as  to  the  quality  of  the  intercourse  at  that  time,  whether 
it  be  internal,  that  is  of  souls  and  minds,  which  is  intercourse  in 
the  principle  idea,  or  whether  it  be  only  external,  that  is  of 
minds  (animorum\  of  the  senses,  and' of  the  body.  The  state  of 
marriage  of  a  youth  with  a  maiden  is  essentially  itself  initiatory  to 
genuine  marriage  ;  for  between  these  conjugial  love  can  proceed 
in  its  just  order,  which  is  from  its  first  heat  to  its  first  torch, 
and  afterwards  from  its  first  seed  with  the  youth-husband,  and 
from  its  first  flower  with  the  maiden-wife,  and  thus  generate, 
grow,  and  fructify,  and  introduce  itself  into  those  successive 
states  with  both  parties  mutually  ;  but  if  otherwise,  the  youth  oi 

207 


322—324 


CONJUGIAL  LOVE 


the  maiden  was  not  really  such,  but  only  in  external  form.  Buf 
between  a  youth  and  a  widow  there  is  not  such  an  initiation  to 
marriage  from  first  principles,  nor  a  like  progression  in  marriage, 
since  a  widow  is  more  at  her  own  disposal,  and  under  her  own 
jurisdiction,  than  a  maiden  ;  wherefore  a  youth  addresses  himself 
differently  to  his  wife  if  she  were  a  widow,  from  what  he  does  if 
she  were  a  maiden.  But  herein  there  is  much  variety  and  diver- 
sity ;  therefore  the  subject  is  here  mentioned  only  in  a  general 
way. 

323.  VI.  The  state  of  the  marriage  of  a  widower  with 

A    MAIDEN    DIFFERS    ALSO    FROM    THAT   OF    A    WIDOWER    WITH  A 

widow.  For  a  widower  has  already  been  initiated  into  married 
life  which  a  maiden  has  to  be  ;  and  yet  conjugial  love  perceives 
and  is  sensible  of  its  pleasantness  and  delight  in  mutual  initia- 
tion ;  a  youth-husband  and  a  maiden-wife  perceive  and  are  sen- 
sible of  things  ever  new  in  whatever  occurs,  whereby  they  are  in 
a  kind  of  continual  initiation  and  consequent  amiable  progression. 
The  case  is  otherwise  in  the  state  of  the  marriage  of  a  widower 
with  a  maiden  :  the  maiden-wife  has  an  internal  inclination,  where- 
as with  the  man  that  inclination  has  passed  away  ;  but  herein  there 
is  much  variety  and  diversity  :  the  case  is  similar  in  a  marriage 
between  a  widower  and  a  widow  ;  however,  except  this  general 
notion,  it  is  not  allowable  to  add  anything  specifically. 

324.  VII.  The  varieties  and  diversities  of  these  mar- 
riages   AS    TO    LOVE    AND    ITS    ATTRIBUTES    ARE  INNUMERABLE. 

There  is  an  infinite  variety  of  all  things,  and  also  an  infinite 
diversity.  By  varieties  we  here  mean  the  varieties  between  those 
things  which  are  of  one  genus  or  species,  also  between  the  genera 
and  srjecies  ;  but  by  diversities  we  here  mean  the  diversities  be- 
tween those  things  which  are  opposite.  Our  idea  of  the  dis- 
tinction of  varieties  and  diversities  may  be  illustrated  as  follows: 
The  angelic  heaven,  which  is  connected  as  a  one,  in  an  infinite 
variety,  no  one  there  being  absolutely  like  another,  either  as  to 
souls  and  minds,  or  as  to  affections,  perceptions,  and  consequent 
thoughts,  or  as  to  inclinations  and  consequent  intentions,  or  as 
to  tone  of  voice,  face,  body,  gesture,  and  gait,  and  several  other 
particulars,  and  yet,  notwithstanding  there  are  myriads  of  my- 
riads, they  have  been  and  are  arranged  by  the  Lord  into  one 
form,  in  which  there  is  full  unanimity  and  concord  ;  and  this 
could  not  possibly  be,  unless  they  were  all,  with  their  innu- 
merable varieties,  universallyand  individually  under  the  guidance 
of  one:  these  are  what  we  here  mean  by  varieties.  But  by 
diversities  we  mean  the  opposites  of  those  varieties,  which  exist 
in  hell;  for  the  inhabitants  there  are  diametrically  opposite 
to  those  in  heaven  ;  and  hell,  which  consists  of  such,  is  kept 
together  as  a  one  by  varieties  in  themselves  altogether  contrary 
to  the  varieties  in  heaven,  thus  by  perpetual  diversities.  From 
these  considerations  it  is  evident  what  is  perceived  by  infinite 
2t)S 


AND  ITS  CHASTE  DELIGHTS. 


324—326 


variety  and  infinite  diversity.  The  case  is  the  same  in  marriages, 
namely,  that  there  are  infinite  varieties  with  those  who  are  in 
conjugial  love,  and  infinite  varieties  with  those  who  are  in  adul- 
terous love  ;  and  hence,  that  there  are  infinite  diversities  between 
the  latter  and  the  former.  From  these  premises  it  follows,  that 
the  varieties  and  diversities  in  marriages  of  every  genus  and 
species,  whether  of  a  youth  with  a  maiden,  or  of  a  youth  with  a 
widow,  or  of  a  widower  with  a  maiden,  or  of  a  widower  with  a 
widow,  exceed  all  number:  who  can  divide  infinity  into  numbers? 

325.  VIII.  The  state  of  a  widow  is  more  grievous  than 
that  of  a  widower.  The  reasons  for  this  are  both  external 
and  internal ;  the  external  are  such  as  all  can  comprehend  ;  as, 
1.  That  a  widow  cannot  provide  for  herself  and  her  family  the 
necessaries  of  life,  nor  dispose  of  them  when  acquired,  as  a  man 
can.  and  as  she  previously  did  by  and  with  her  husband.  2. 
That  neither  can  she  defend  herself  and  her  family  as  is  expe- 
dient;  for,  while  she  was  a  wife,  her  husband  was  her  defencf, 
and  as  it  were  her  arm  ;  and  while  she  herself  was  her  ow.i 
|  defence  and  arm],  she  still  trusted  to  her  husband.  3.  That  of 
herself  she  is  deficient  of  counsel  in  such  things  as  relate  to 
interior  wisdom  and  the  prudence  thence  derived.  4.  That  a 
widow  is  without  the  reception  of  love,  in  which  as  a  woman  she 
is  principled;  thus  she  is  in  a  sta.te  contrary  to  that  which  was 
innate  and  induced  by  marriage.  These  external  reasons,  which 
are  natural,  have  their  origin  from  internal  reasons  also,  which 
are  spiritual,  like  all  other  things  in  the  world  and  in  the  body  ; 
respecting  which  see  above,  n.  220.  Those  external  natural  rea- 
sons are  perceived  from  the  internal  spiritual  reasons  which  pro- 
ceed from  the  marriage  of  good  and  truth,  and  principally  from 
the  following:  that  good  cannot  provide  or  arrange  anything  but 
by  truth;  that  neither  can  good  defend  itself  but  by  truth;  con- 
sequently that  truth  is  the  defence  and  as  it  were  the  arm  of 
good ;  that  good  without  truth  is  deficient  of  counsel,  because 
it  has  counsel,  wisdom,  and  prudence  by  means  of  truth.  Now 
since  by  creation  the  husband  is  truth,  and  the  wife  the  good 
thereof;  or,  what  is  the  same  thing,  since  by  creation  the  hus- 
band is  understanding,  and  the  wife  the  love  thereof,  it  is  evi- 
dent that  the  external  or  natural  reasons,  which  aggravate  the 
widowhood  of  a  woman,  have  their  origin  from  internal  or  spiri- 
tual reasons.  These  spiritual  reasons,  together  with  natural,  are 
meant  by  what  is  said  of  widows  in  several  passages  in  the  Word ; 

as  may  be  seen  in  the  Apocalypse  Revealed,  n.  764. 

******* 

326.  To  the  above  I  shall  add  two  memorable  relations. 
First.  After  the  problem  concerning  the  soul  had  been  discussed 
and  solved  in  the  gymnasium,  I  saw  them  coming  out  in  order  : 
first  came  the  chief  teacher,  then  the  elders,  iu  the  midst  of 
whom  were  the  five  youths  who  had  given  the  answers,  and  aftei 

269 


326 


CONJDGIAL  LOVE 


these  the  rest.   When  they  were  come  out  they  went  apart  tc 
the  environs  of  the  house,  where  there  were  piazzas  surrounded 
by  shrubs  ;  and  being  assembled,  they  divided  themselves  into 
small  companies,  which  were  so  many  groups  of  youths  convex 
ing  together  on  subjects  of  wisdom,  in  each  of  which  was  one  of 
the  wise  persons  from  the  orchestra.     As  I  saw  these  from 
my  apartment,  I  became  in  the  spirit,  and  in  that  state  I  went 
out  to  them,  and  approached  the  chief  teacher,  who  had  lately 
proposed  the  problem  concerning  the  soul.    On  seeing  me,  he 
said.  "  Who  are  you  ?   I  was  surprised  as  I  saw  you  approaching 
in  the  way,  that  at  one  instant  you  came  into  m}r  sight,  and  the 
next  instant  went  out  of  it;  or  that  at  one  time  I  saw  you,  and 
suddenly  I  did  not  see  you :  assuredly  you  are  not  in  the  same 
state  of  life  that  we  are."    To  this  I  replied,  smiling,  "  I  am 
neither  a  player  nor  a  vertumnus  f  but  I  am  alternate,  at  one 
time  in  your  light,  and  at  another  in  your  shade  ;  thus  both  a 
foreigner  and  a  native."    Hereupon  the  chief  teacher  looked  at 
me,  and  said,  "  You  speak  things  strange  and  wonderful:  tell 
me  who  you  are."    I  said,  "  I  am  in  the  world  in  which  you 
have  been,  and  from  which  you  have  departed,  and  which  is 
called  the  natural  world  ;  and  I  am  also  in  the  world  into  which 
you  have  come,  and  in  which  you  are,  which  is  called  the 
spiritual  world.    Hence  I  am  in  a  natural  state,  and  at  the  same 
time  in  a  spiritual  state  ;  in  a  natural  state  with  men  of  the  earth 
and  in  a  spiritual  state  with  you  ;  and  when  I  am  in  the  natural 
state,  you  do  not  see  me,  but  when  I  am  in  the  spiritual  state, 
you  do ;  that  such  should  be  my  condition,  has  been  granted  me 
by  the  Lord.    It  is  known  to  you,  illustrious  sir,  that  a  man 
of  the  natural  world  does  not  see  a  man  of  the  spiritual  world, 
nor  vice  versa  /  therefore  when  I  let  my  spirit  into  the  body,  you 
did  not  see  me ;  but  when  I  let  it  out  of  the  body,  you  did  see 
me.    You  have  been  teaching  in  the  gymnasium,  that  you  are 
souls,  and  that  souls  see  souls,  because  they  are  human  forms ; 
and  you  know,  that  when  you  were  in  the  natural  world,  you  did 
not  see  yourself  or  your  souls  in  your  bodies  ;  and  this  is  a 
consequence  of  the  difference  between  what  is  spiritual  and  what 
is  natural."    When  he  heard  of  the  difference  between  what  is 
spiritual  and  what  is  natural,  he  said,  "  What  do  you  mean  by  that 
difference?  is  it  not  like  the  difference  between  what  is  moreor 
less  pure?  for  what  is  spiritual  but  that  which  is  natural  in  a 
higher  state  of  purity  ?"  I  replied,  "The  difference  is  of  another 
kind  ;  it  is  like  that  between  prior  and  posterior,  which  bear  no 
determinate  proportion  to  each  other  :  for  the  prior  is  in  the 
posterior  as  the  cause  is  in  the  effect ;  and  the  posterior  is  derived 
irom  the  prior  as  the  effect  from  its  cause:  hence,  the  one  does 
not  appear  to  the  other."    To  this  the  chief  teacher  replied,  "  I 
Save  meditated  and  ruminated  upon  this  difference,  but  heretofore 
in  vain  ;  I  wish  I  could  perceive  it."     I  said,  "You  shall  not 
l'7U 


AND  ITS  CHASTE  DELIGHTS.  32C 

only  perceive  the  difference  between  what  is  spiritual  and  what  is 
natural,  but  shall  also  see  it."  I  then  proceeded  as  follows  :  "  You 
yourself  are  in  a  spiritual  state  with  your  associate  spirits,  but  in 
a  natural  state  with  me ;  for  you  converse  with  your  associates 
in  the  spiritual  language,  which  is  common  to  every  spirit 
and  angel,  but  with  me  in  my  mother  tongue ;  for  every 
spirit  and  angel,  when  conversing  with  a  man,  speaks  his 
peculiar  language;  thus  French  with  a  Frenchman,  English 
with  an  Englishman,  Greek  with  a  Greek,  Arabic  with  an 
Arabian,  and  so  forth.  That  yon  may  know  therefore  the  differ- 
ence between  what  is  spiritual  and  what  is  natural  in  respect  to 
languages,  make  this  experiment;  withdraw  to  your  associates, 
and  say  something  there:  then  retain  the  expressions,  and  return 
with  them  in  your  memory,  and  utter  them  before  me."  He 
did  so,  and  returned  to  me  with  those  expressions  in  his  mouth, 
and  uttered  them  ;  and  they  were  altogether  strange  and  foreign, 
such  as  do  not  occur  in  any  language  of  the  natural  world.  By 
this  experiment  several  times  repeated,  it  was  made  very  evident 
that  all  the  spiritual  world  have  the  spiritual  language,  which 
has  in  it  nothing  that  is  common  to  any  natural  language,  and 
that  every  man  conies  of  himself  into  the  use  of  that  language 
after  his  decease.  At  the  same  time  also  he  experienced,  that 
the  sound  of  the  spiritual  language  differs  so  far  from  the  sound 
of  natural  language,  that  a  spiritual  sound,  though  loud,  could 
not  at  all  he  heard  by  a  natural  man,  nor  a  natural  sound  by  a 
spirit.  Afterwards  I  requested  the  chief  teacher  and  the  by- 
standers to  withdraw  to  their  associates,  and  write  some  sentence 
or  other  on  a  piece  of  paper,  and  then  return  with  it  to  me,  and 
read  it.  They  did  so,  and  returned  with  the  paper  in  their  hand  ; 
but  when  they  read  it,  they  could  not  understand  any  part  of  it, 
as  the  writing  consisted  only  of  some  lettters  of  the  alphabet, 
with  turns  over  them,  each  of  which  was  significative  of  some 
particular  sense  and  meaning  :  because  each  letter  of  the  alphabet 
is  thus  significative,  it  is  evident  why  the  Lord  is  called  Alpha 
and  Omega.  On  their  repeatedly  withdrawing,  and  writing  in 
the  same  manner,  and  returning  to  me,  they  found  that  their 
writing  involved  and  comprehended  innumerable  things  which  no 
natural  writing  could  possibly  express;  and  they  were  given  to 
understand,  that  this  was  in  consequence  of  the  spiritual  man's 
thoughts  being  incomprehensible  and  ineffable  to  the  natural  man, 
and  such  as  cannot  flow  and  be  brought  into  any  other  writing  or 
language.  Then  as  some  present  were  unwilling  to  comprehend 
that  spiritual  thought  so  far  exceeds  natural  thought,  as  to  be 
respectively  ineffable,  1  said  to  them,  Make  the  experiment ; 
withdraw  into  your  spiritual  society,  and  think  on  some  subject, 
and  retain  your  thoughts,  and  return,  and  express  them  before 
me."  They  did  so;  but  when  they  wanted  to  express  the 
subject  thought  of,  thev  were  unable  :  for  they  did  not  find 

271 


S26— 328 


CONJUGIA.L  J.OVK 


s.ny  idea  of  natural  thought  adequate  to  any  idea  of  spiritual 
thought,  consequently  no  words  expressive  of  it ;  for  ideas  of 
thought  are  constituent  of  the  words  of  language.  This  experi- 
ment they  repeated  again  and  again  ;  whereby  they  were  con- 
vinced that  spiritual  ideas  are  supernatural,  inexpressible,  ineffa- 
ble, and  incomprehensible  to  the  natural  man  ;  and  on  account 
of  this  their  super-eminence,  they  said,  that  spiritual  ideas,  or 
thoughts,  as  compared  with  natural,  were  ideas  of  ideas,  and 
thoughts  of  thoughts ;  and  that  therefore  they  were  expressive 
of  qualities  of  qualities,  and  affections  of  affections  ;  consequently 
that  spiritual  thoughts  were  the  beginnings  and  origins  of  natural 
thoughts :  hence  also  it  was  made  evident  that  spiritual  wisdom 
was  the  wisdom  of  wisdom,  consequently  that  it  was  impercep- 
tible to  any  wise  man  in  the  natural  world.  It  was  then  told 
them  from  the  third  heaven,  that  there  is  a  wisdom  still  interior 
and  superior,  which  is  called  celestial,  bearing  a  proportion  to 
spiritual  w  isdom  like  that  which  spiritual  wisdom  bears  to  natural, 
and  that  these  descend  by  an  orderly  influx  according  to  the 
heavens  from  the  divine  wisdom  of  the  Lord,  which  is  infinite. 

327.  After  this  I  said  to  the  by-standers,  "  You  have  seen 
from  these  three  experimental  proofs  what  is  the  difference  be- 
tween spiritual  and  natural,  and  also  the  reason  why  the  natural 
man  does  not  appear  to  the  spiritual,  nor  the  spiritual  to  the 
natural,  although  they  are  consociated  as  to  affections  and 
thoughts,  and  thence  as  to  presence.  Hence  it  is  that,  as  I 
approached,  at  one  time  you,  Sir,  (addressing  the  chief  teacher), 
saw  me,  and  at  another  you  did  not."  After  this,  a  voice  was 
heard  from  the  superior  heaven  to  the  chief  teacher,  saying, 
"  Come  up  hither;"  and  he  went  up  :  and  on  his  return,  he  said, 
that  the  angels,  as  well  as  himself,  did  not  before  know  the 
differences  between  spiritual  and  natural,  because  there  had 
never  before  been  an  opportunity  of  comparing  them  together, 
by  any  person's  existing  at  the  same  time  in  both  worlds;  and 
without  such  comparison  and  reference  those  differences  were 
not  ascertainable. 

328.  After  this  we  retired,  and  conversing  again  on  this  sub- 
ject, I  said,  "Those  differences  originate  solely  in  this  circum- 
stance of  your  existence  in  the  spiritual  world,  that  you  are  in 
substantial^  and  not  in  materials  :  and  substantial  are  the  begin- 
ning of  materials.  You  are  in  principles  and  thereby  in  sin- 
gulars;  but  we  are  in  principiates  and  composites;  you  are  in 
particulars,  but  we  are  in  generals  ;  and  as  generals  cannot  enter 
into  particulars,  so  neither  can  natural  things,  which  are  material, 
enter  into  spiritual  things  which  are  substantial,  any  more  than 
a  ship's  cable  can  enter  into,  or  be  drawn  though,  the  eye  of  a 
fine  needle ;  or.  than  a  nerve  can  enter  or  be  let  into  one  of  the 
fibres  of  which  it  is  composed,  or  a  fibre  into  one  of  the  fibrils 
of  which  it  is  composed  :  this  also  is  known  in  the  world  :  there- 

272 


AND  ITS  CHASTE  DELIGIITS. 


328,  329 


fore  herein  the  learned  are  agreed,  that  there  is  no  such  thing  as 
an  influx  of  what  is  natnral  into  what  is  spiritual,  but  of  what  is 
spiritual  into  what  is  natural.  This  now  is  the  reason  why  the 
natural  man  cannot  conceive  that  which  the  spiritual  man  con- 
ceives, nor  consequently  express  such  conceptions;  wherefore 
Paul  calls  what  he  heard  from  the  third  heaven  ineffable.  More- 
over, to  think  spiritually  is  to  think  abstractedly  from  space  and 
time,  and  to  think  naturally  is  to  think  in  conjunction  with  space 
and  time ;  for  in  every  idea  of  natural  thought  there  is  some- 
thing derived  from  space  and  time,  which  is  not  the  case  with 
any  spiritual  idea;  because  the  spiritual  world  is  not  in  space 
and  time,  like  the  natural  world,  but  in  the  appearances  of  space 
and  time.  In  this  respect  also  spiritual  thoughts  and  perceptions 
differ  from  natural ;  therefore  you  can  think  of  the  essence  and 
omnipresence  of  God  from  eternity,  that  is,  of  God  before  the 
creation  of  the  world,  since  you  think  of  the  essence  of  God 
from  eternity  abstracted  from  time,  and  of  his  omnipresence 
abstracted  from  space,  and  thus  comprehend  such  things  as 
transcend  the  -ideas  of  the  natural  man."  I  then  related  to 
them,  how  I  once  thought  of  the  essence  and  omnipresence  of 
God  from  eternity,  that  is  of  God  before  the  creation  of  the 
world  ;  and  that  because  I  could  not  yet  remove  spaces  and 
timcs.from  the  ideas  of  my  thought,  I  was  brought  into  anxiety  ; 
for  the  idea  of  nature  entered  instead  of  God :  but  it  was  said 
to  me,  "  Remove  the  ideas  of  space  and  time,  and  you  will  see." 
I  did  so  and  then  I  saw  ;  and  from  that  time  I  was  enabled  to 
think  of  God  from  eternity,  and  not  of  nature  from  eternity ; 
because  God  is  in  all  time  without  time,  and  in  all  space  without 
space,  whereas  nature  in  all  time  is  in  time,  and  in  all  space  in 
space ;  and  nature  with  her  time  and  space,  must  of  necessity 
have  a  beginning  and  a  birth,  but  not  God  who  is  without  time, 
and  space ;  therefore  nature  is  from  God,  not  from  eternity,  but 
in  time,  that  is,  together  with  her  time  and  space. 

329.  After  the  chief  teacher  and  the  rest  of  the  assembly 
had  left  me,  some  boys  who  were  also  engaged  in  the  gyrnnasian 
exercise,  followed  me  home,  and  stood  near  me  for  a  little  while 
as  I  was  writing:  and  lo!  at  that  instant  they  saw  a  moth 
running  upon  my  paper,  and  asked  in  surprise  what  was  the 
name  of  that  nimble  little  creature  ?  I  said,  "  It  is  called  a  moth  ; 
and  I  will  tell  you  some  wonderful  things  respecting  it.  This 
little  animal  contains  in  itself  as  many  members  and  viscera  as 
there  are  in  a  camel,  such  as  brains,  hearts,  pulmonary  pipes, 
organs  of  sense,  motion,  and  generation,  a  stomach,  intestines, 
and  several  others ;  and  each  of  these  organs  consists  of  fibres, 
nerves,  blood-vessels,  muscles,  tendons,  membranes ;  and  each 
of  these  of  still  purer  parts,  which  escape  the  observation  of  the 
keenest  eye."  They  then  said  that  this  little  animal  appeared 
to  them  just  like  a  simple  substance;  upon  which  I  said,  "There 

18  273 


329,  330 


CONJUGIAL  LOVE 


are  nevertheless  innumerable  things  within  it.  I  mention  these 
things  that  you  may  know,  that  the  case  is  similar  in  regard  to 
every  object  which  appears  before  you  as  one,  simple  and  least, 
as  well  in  your  actions  as  in  your  affections  and  thoughts.  I  can 
assure  you  that  every  grain  of  thought,  that  every  drop  of  your 
affection,  is  divisible  ad  infinitum:  and  that  in  proportion  as  your 
ideas  are  divisible,  so  you  are  wise.  Know  then,  that  every  thing 
divided  is  more  and  more  multiple,  and  not  more  and  more 
simple ;  because  what  is  continually  divided  approaches  nearer 
.and  nearer  to  the  infinite,  in  which  all  things  are  infinitely.  What 
I  am  now  observing  to  you  is  new  and  heretofore  unheard  of." 
When  I  concluded,  the  boys  took  their  leave  of  me,  and 
went  to  the  chief  teacher,  and  intreated  him  to  take  an  opportu- 
nity to  propose  in  the  gymnasium  somewhat  new  and  unheard  of 
.as  a  problem.  He  inquired,  "What?"  they  said,  "That  every 
thing  divided  is  more  and  more  multiple,  and  not  more  and 
more  simple  ;  because  it  approaches  nearer  and  nearer  to  the 
infinite,  in  which  all  things  are  infinitely:"  and  he  pledged  him- 
self to  propose  it,  and  said,  "I  see  this,  because  I  have  per- 
ceived that  one  natural  idea  contains  innumerable  spiritual  ideas; 
yea,  that  one  spiritual  idea  contains  innumerable  celestial  ideas. 
Herein  is  grounded  the  difference  between  the  celestial  wisdom 
of  the  angels  of  the  third  heaven,  and  the  spiritual  wisdom  of 
the  angels  of  the  second  heaven,  and  also  the  natural  wisdom 
of  the  angels  of  the  last  heaven  and  likewise  of  men." 

330.  The  second  memorable  relation.  I  once  heard  a 
,pleasant  discussion  between  some  men  respecting  the  female  sex, 
whether  it  be  possible  for  a  woman  to  love  her  husband,  who 
constantly  loves  her  own  beauty,  that  is,  who  loves  herself  from 
her  form.  They  agreed  among  themselves  first,  that  women 
have  two-fold  beauty  ;  one  natural,  which  is  that  of  the  face 
and  body,  and  the  other  spiritual  which  is  that  of  the  love  and 
manners  ;  they  agreed  also,  that  these  two  kinds  of  beauty  are 
often  divided  in  the  natural  world,  and  are  always  united  in  the 
spiritual  world;  for  in  the  latter  world  beauty  is  the  form  of 
the  love  and  manners;  therefore  after  death  it  frequently 
happens  that  deformed  women  become  beauties,  and  beautiful 
women  become  deformities.  While  the  men  were  discussing 
this  point,  there  came  some  wives,  and  said,  "  Admit  of  our 
presence  ;  because  what  you  are  discussing,  you  have  learned  by 
science,  but  we  are  taught  it  by  experience;  and  you  likewise 
know  so  little  of  the  love  of  wives,  that  it  scarcely  amounts  to 
any  knowledge.  Do  you  know  that  the  prudence  of  the  wives' 
wisdom  consists  in  hilling  their  love  from  their  husbands  in  the 
inmost  recess  of  their  bosoms,  or  in  the  midst  of  their  hearts?" 
The  discussion  then  proceeded  ;  and  the  first  conclusion  mado 
by  the  men  was,  That  every  woman  is  willing  to  appear  beau- 
tiful as  to  face  and  manners,  because  she  is  born  an  affection  of 
271 


AND  ITS  CHASTE  DELIGHTS. 


330,  331 


love,  and  the  form  of  this  affection  is  beauty ;  therefore  a 
woman  that  is  not  desirous  to  be  beautiful,  is  not  desirous  to 
love  and  to  be  loved,  and  consequently  is  not  truly  a  woman. 
Hereupon  the  wives  observed,  "The  beauty  of  a  woman  resides 
in  soft  tenderness,  and  consequently  in  exquisite  sensibility ; 
hence  comes  the  woman's  love  for  the  man,  and  the  man's  for 
the  woman.  This  possibly  you  do  not  understand."  The 
second  conclusion  of  the  men  was,  That  a  woman  before 
marriage  is  desirous  to  be  beautiful  for  the  men,  but  after  mar- 
riage, if  she  be  chaste,  for  one  man  only,  and  not  for  the  men. 
Hereupon  the  wives  observed.  "  When  the  husband  has  sipped 
the  natural  beauty  of  the  wife,  he  sees  it  no  longer,  but  sees 
her  spiritual  beauty;  and  from  this  he  re-loves,  and  recalls  the 
natural  beauty,  but  under  another  aspect."  The  third  con- 
clusion of  their  discussion  was,  That  if  a  woman  after  mar- 
riage is  desirous  to  appear  beautiful  in  like  manner  as  before 
marriage,  she  loves  the  men,  and  not  a  man :  because  a  woman 
loving  herself  from  her  beauty  is  continually  desirous  that  her 
beauty  should  be  sipped ;  and  as  this  no  longer  appears  to  her 
husband,  as  you  observed,  she  is  desirous  that  it  may  be  sipped 
by  the  men  to  whom  it  appears.  It  is  evident  that  such  a  one 
has  a  love  of  the  sex,  and  not  a  love  of  one  of  the  sex.  Here- 
upon the  wives  were  silent ;  yet  they  murmured,  "  What  woman 
is  so  void  of  vanity,  as  not  to  desire  to  seem  beautiful  to  the 
men  also,  at  the  same  time  that  she  seems  beautiful  to  one  man 
only  ?"  These  things  were  heard  by  some  wives  from  heaven, 
who  were  beautiful,  because  they  were  heavenly  affections.  Ther- 
eon firmed  the  conclusions  of  the  men  ;  but  they  added,  "  Let 
them  only  love  their  beauty  and  its  ornaments  for  the  sake  of 
their  husbands,  and  from  them. 

331.  Those  three  wives  being  indignant  that  the  three  con- 
clusions of  the  men  were  confirmed  by  the  wives  from  heaven, 
said  to  the  men,  "  You  have  inquired  whether  a  woman  that 
loves  herself  from  her  beauty,  loves  her  husband ;  we  in  our 
turn  will  therefore  inquire  whether  a  man  who  loves  himself 
from  his  intelligence,  can  love  his  wife.  Be  present  and  hear." 
This  was  their  first  conclusion;  No  wife  loves  her  husband 
on  account  of  his  face,  but  on  account  of  his  intelligence  in  his 
business  and  manners:  know  therefore,  that  a  wife  unites  herself 
with  a  man's  intelligence  and  thereby  with  the  man:  there- 
fore if  a  man  loves  himself  on  account  of  his  intelligence,  he 
withdraws  it  from  the  wife  into  himself,  whence  comes  disunion 
and  not  union :  moreover  to  love  his  own  intelligence  is  to  be 
wise  from  himself,  and  this  is  to  be  insane;  therefore  it  is  to 
love  his  own  insanity.  Hereupon  the  men  observed,  "  Possibly 
the  wife  unites  herself  with  the  man's  strength  or  ability."  At 
this  the  wives  smiled,  saying,  "There  is  no  deficiency  of  ability 
while  the  man  loves  the  wife  from  intelligence  ;  but  there  is  if 

275 


331,  332 


CONJUGIAL  LOVE 


lie  loves  her  from  insanity.  Intelligence  consists  in  loving  the 
wife  only :  and  in  this  love  there  is  no  deficiency  of  ability ;  but 
insanity  consists  in  not  loving  the  wife  but  the  sex,  and  in  this 
love  there  is  a  deficiency  of  ability.  You  comprehend  this." 
The  second  conclusion  was  ;  We  women  are  born  into  the  love 
•  if  the  men's  intelligence;  therefore  if  the  men  love  their  own 
intelligence,  it  cannot  be  united  with  its  genuine  love,  which 
belongs  to  the  wife ;  and  if  the  man's  intelligence  is  not  united 
with  its  genuine  love,  which  belongs  to  the  wife,  it  becomes 
insanity  grounded  in  haughtiness,  and  conjugial  love  becomes 
cold.  What  woman  in  such  case  can  unite  her  love  to  what  is 
cold  ;  and  what  man  can  unite  the  insanity  of  his  haughtiness 
to  the  love  of  intelligence  ?  But  the  men  said,  "  Whence  has 
a  man  honor  from  his  wife  but  by  her  magnifying  his  intel- 
ligence ?"  The  wives  replied,  "  From  love,  because  love  honors ; 
and  honor  cannot  be  separated  from  love,  but  love  may  be  from 
honor.  Afterwards  they  came  to  this  third  conclusion  ;  You 
seemed  as  if  you  loved  your  wives  ;  and  you  do  not  see  that  you 
are  loved  by  them,  and  thus  that  yo»  re-love;  and  that  your 
intelligence  is  a  receptacle:  if  therefore  you  love  your  intel- 
ligence in  yourselves,  it  becomes  the  receptacle  of  your  love ; 
and  the  love  of  proprmim  (or  self-hood),  since  it  cannot  endure 
an  equal,  never  becomes  conjugial  love;  but  so  long  as  it  pre- 
vails, so  long  it  remains  adulterous.  Hereupon  the  men  were 
silent;  nevertheless  they  murmured,  "What  is  conjugial  love?" 
iSome  husbands  in  heaven  heard  what  passed,  and  confirmed 
thence  the  three  conclusions  of  the  wives. 


ON*  POLYGAMY. 

332.  The  reason  why  polygamical  marriages  are  absolutely 
condemned  by  the  Christian  world  cannot  be  clearly  seen  by  any 
one,  whatever  powers  of  acute  and  ingenious  investigation  he 
may  possess,  unless  he  be  previously  instructed,  that  THESE 
exists  a  love  truly  conjugial  ;  that  this  love  can  only 
kxist  between  two  |  nor  between  two,  except  from  the 
Lord  alone  ;  and  that  into  this  love  is  inserted  heaven 
with  all  its  felicities.  Unless  these  knowledges  precede,  and 
as  it  were  lay  the  first  stone,  it  is  in  vain  for  the  mind  to  desire 
to  draw  from  the  understanding  any  reasons  for  the  condem- 
nation of  polygamy  by  the  Christian  world,  which  should  be 
satisfactory,  and  on  which  it  may  firmly  stand,  as  a  house  upon 
its  stone  or  foundation.  It  is  well  known,  that  the  institution 
of  monogamical  marriage  is  founded  on  the  Word  of  the  Lord. 
276 


AND  ITS  CHASTE  DELIGIITS. 


832 


"  That  whosoever  putteth  away  his  wife,  except  on  account  of 
whoredom,  and  marrieth  another,  committeth  adultery  ;  and  that 
from  the  beginning,  or  from  the  first  establishment  of  marriages* 
it  was  [ordained],  that  two  should  become  one  flesh  ;  and  that 
man  should  not  separate  what  God  hath  joined  together,''''  Matt, 
xix.  3 — 12.  But  although  the  Lord  spake  these  words  from 
the  d  ivine  law  inscribed  ou  marriages,  still  if  the  understanding 
cannot  support  that  law  by  some  reason  of  its  own,  it  may  so 
warp  it  by  the  turnings  and  windings  to  which  it  is  accustomed, 
and  by  sinister  interpretations,  as  to  render  its  principle  ob- 
scure and  ambiguous,  and  at  length  affirmative  negative  ; — 
affirmative,  because  it  is  also  grounded  in  the  civil  law  ;  and  ne- 
gative, because  it  is  not  grounded  in  a'rational  view  of  those 
words.  Into  this  principle  the  human  mind  will  fall,  unless  it 
be  previously  instructed  respecting  the  above-mentioned  know- 
ledges, which  may  be  serviceable  to  the  understanding  as  intro- 
ductory to  its  reasons  :  these  knowledges  are,  that  there  exists  a 
love  truly  conjugial ;  that  this  love  can  only  possibly  exist  be- 
tween two  ;  nor  between  two,  except  from  the  Lord  alone  ;  and 
that  into  this  love  is  inserted  heaven  with  all  its  felicities.  But 
these,  and  several  other  particulars  respecting  the  condemnation 
of  polygamy  by  the  Christian  world,  we  will  demonstrate  in  the 
following  order  :  I.  Love  truly  conjugial  can  only  exist  with  one 
wife,  consequently  neither  can  friendship,  confidence,  ability  truly 
conjugial,  and  such  conjunction  of  minds  that  two  maybe  one 
flesh.  II.  Thtcs  celestial  blessednesses,  spiritual  satisfactions,  and 
natural  delights,  which  from  the  beginning  were  provided  for 
those  who  are  in  love  truly  conjugial,  can  only  exist  with  one 
wife.  III.  All  those  things  can  only  exist  from  the  Lord  alone  / 
and  they  do  not  exist  with  any  but  those  who  come  to  him  alone, 
and  at  the  same  time  live  according  to  his  commandments.  IV. 
Consequently,  love  truly  conjugial,  with  its  felicities,  can  only 
exist  with  those  who  are  of  the  Christian  church.  V.  Therefore 
a  Christian  is  not  allowed  to  marry  more  than  one  wife.  VI.  If 
a  Christian  marries  several  wives,  he  commits  not  only  natural 
but  also  spiritual  adultery.  VII.  The  Israelitish  nation  was  per- 
mitted to  marry  several  wives,  because  they  had  not  the  Christian 
church,  and  consequently  love  truly  conjugial  could  not  exist  with 
them.  VIII.  At  this  day  the  Mahometans  are  permitted  to 
marry  several  wives,  because  they  do  not  acknowledge  the  Lord- 
Jesus  Christ  to  be  one  with  Jehovah  the  Father,  and  thereby  to  be 
the  God  of  heaven  and  earth  /  and  hence  they  cannot  receive  love 
truly  conjugial.  IX.  The  Mahometan  heaven  is  out  of  the  Chris- 
tian heaven  and  is  divided  into  two  heavens,  the  inferior  and  the 
superior  /  and.  only  those  are  elevated  into  their  superior  heaven 
who  renounce  concubines  and  live  with  one  wife,  and  acknow- 
ledge our  Lord  as  equal  to  God  the  Father,  to  whom  is  given  do- 
minion over  heaven  and  earth.  X.  Polygamy  is  lasciviousness. 

277 


332,  333 


CONJUGIAL  LOVE 


XL  Conjugial  chastity,  purity,  and  sanctity,  cannot  exist  with 
polygamists.  XII.  Polygamists,  so  long  as  they  remain  such, 
cannot  become  spiritual.  XIII.  Polygamy  is  not  sin  with  those 
who  live  in  it  from  a  religious  notion.  XIV.  That  polygamy  is 
not  sin  with  those  who  are  in  ignorance  respecting  the  Lord. 
XV.  That  of  these,  although  polygamists,  such  are  saved  as  ac- 
knowledge God,  and  from  a  religious  notion  live  according  to  the 
civil  laws  of  justice.  XVI.  But  none  either  of  the  latter  or  of 
the  former  can  be  associated  with  the  angels  in  the  Christian, 
heavens.    We  proceed  to  an  explanation  of  each  article. 

333.  I.  Love  truly  conjugial  can  only  exist  with  one 
wife,  consequently  neither  can  friendship,  confidence, 
ability  truly  conjugial,  and  such  a  conjunction  of  minds 
that  two  may  be  one  flesh.  That  love  truly  conjugial  is  at 
this  day  so  rare  as  to  he  generally  unknown,  is  a  subject  which 
has  been  occasionally  inquired  into  above ;  that  nevertheless 
such  love  actually  exists,  was  demonstrated  in  its  proper  chapter, 
and  occasionally  in  following  chapters.  But  apart  from  such 
demonstration,  who  does  not  know  that  there  is  such  a  love, 
which,  for  excellency  and  satisfaction,  is  paramount  to  all  other 
loves,  so  that  all  other  loves  in  respect  to  it  are  of  little  account  ? 
That  it  exceeds  self-love,  the  love  of  the  world,  and  even  the  love 
of  life,  experience  testifies  in  a  variety  of  cases.  Have  there  not 
been,  and  are  there  not  still,  instances  of  men,  who  for  a  woman, 
the  dear  and  desired  object  of  their  wishes,  prostrate  themselves 
on  their  knees,  adore  her  as  a  goddess,  and  submit  themselves  as 
the  vilest  slaves  to  her  will  and  pleasure?  a  plain  proof  that  this 
love  exceeds  the  love  of  self.  Have  there  not  been,  and  are  there 
not  still  instances  of  men,  who  for  such  a  woman,  make  light  of 
wealth,  yea  of  treasures  presented  in  prospect,  and  are  also  pro- 
digal of  those  which  they  possess?  a  plain  proof  that  this  love 
exceeds  the  love  of  the  world.  Have  there  not  been,  and  are 
there  not  still,  instances  of  men  who  for  such  a  woman,  account 
life  itself  as  worthless,  and  desire  to  die  rather  than  be  disap- 
pointed in  their  wishes,  as  is  evidenced  by  the  many  fatal  com- 
bats between  rival  lovers  on  such  occasions  ?  a  plain  proof  that 
this  love  exceeds  the  love  of  life.  Lastly,  have  there  not  been, 
and  are  there  not  still,  instances  of  men,  who  for  such  a  woman, 
have  gone  raving  mad  in  consequence  of  being  denied  a  place  in 
her  favor?  From  such  a  commencement  of  this  love  in  several 
cases,  who  cannot  rationally  conclude,  that,  from  its  essence,  it 
holds  supreme  dominion  over  every  other  love ;  and  that  the 
man's  soul  in  such  case  is  in  it,  and  promises  itself  eternal 
blessedness  with  the  dear  and  desired  object  of  its  wishes? 
And  who  can  discover,  let  him  make  what  inquiry  he  pleases, 
any  other  cause  of  this  than  that  he  has  devoted  his  soul  and 
heart  to  one  woman  ?  for  if  the  lover,  while  he  is  in  that  state, 
had  the  oiler  made  him  of  choosing  out  of  the  whole  sex  the  wor 
-'78 


AND  ITS  CHASTE  DELIGHTS. 


333—335 


thiest,  the  richest,  and  the  most  beautiful,  would  he  not  despise 
the  offer,  and  adhere  to  her  whom  he  had  already  chosen,  his 
heart  being  riveted  to  her  alone  ?"  These  observations  are  made 
in  order  that  you  may  acknowledge,  that  conjugial  love  of  such 
super-eminence  exists,  while  one  of  the  sex  alone  is  loved.  What 
understanding  which  with  quick  discernment  attends  to  a  chain 
of  connected  reasonings,  cannot  hence  conclude,  that  if  a  lover 
from  his  inmost  soul  constantly  persisted  in  love  to  that  one,  he 
would  attain  those  eternal  blessednesses  which  he  promised  him- 
self before  consent,  and  promises  in  consent  ?  That  he  also  does 
attain  them  if  he  comes  to  the  Lord,  and  from  him  lives  a  life  of 
true  religion,  was  shewn  above.  Who  but  the  Lord  enters  the 
life  of  man  from  a  superior  principle,  and  implants  therein  in- 
ternal celestial  joys,  and  transfers  them  to  the  derivative  prin- 
ciples which  follow  in  order;  and  the  more  so,  while  at  the 
same  time  he  also  bestows  an  enduring  strength  or  ability?  It. 
is  no  proof  that  such  love  does  not  exist,  or  cannot  exist,  tJ 
urge  that  it  is  not  experienced  in  one's  self,  and  in  this  or  thr.t 
person. 

334-.  Since  love  truly  conjugial  unites  the  souls  and  hearts  of 
two  persons,  therefore  also  it  is  united  with  friendship,  and  by 
friendship  with  confidence,  and  makes  each  conjugial,  and  so 
exalts  them  above  other  friendships  and  confidences,  that  as  that 
love  is  the  chief  love,  so  also  that  friendship  and  that  confidence 
are  the  chief:  that  this  is  the  case  also  with  ability,  is  plain  from 
several  reasons,  some  of  which  are  discovered  in  the  second 
memorable  relation  that  follows  this  chapter ;  and  from  this 
ability  follows  the  endurance  of  that  love.  That  by  love  truly 
conjugial  two  consorts  become  one  flesh,  was  shewn  in  a  separate 
chapter,  from  n.  156 — 183. 

335.  II.  Tncs  celestial  blessedness,  spiritual  satis- 
factions, AND  NATURAL  DELIGHTS,  AVHICH  FROM  THE  BEGINNING 
WERE   PROVIDED  FOR  THOSE  WHO  ARE  IN  LOVE  TRULY  CONJUGIAL, 

can  only  exist  with  one  wife.  They  are  called  celestial 
blessednesses,  spiritual  satisfactions,  and  natural  delights,  be- 
cause the  human  mind  is  distinguished  into  three  regions,  of 
which  the  highest  is  called  celestial,  the  second  spiritual,  and 
the  third  natural;  and  those  three  regions,  with  such  as  are 
principled  in  love  truly  conjugial,  are  open,  and  influx  follows  in 
order  according  to  the  openings.  And  as  the  pleasantnesses  of 
that  love  are  most  eminent  in  the  highest  regions,  they  are  per- 
ceived as  blessednesses,  and  as  in  the  middle  region  they  are  less 
eminent,  they  are  perceived  as  satisfactions,  and  lastly,  in  the 
lowest  region,  as  delights :  that  there  are  such  blessednesses, 
satisfactions,  and  delights,  and  that  they  are  perceived  and  felt, 
appears  from  the  memorable  relations  in  which  they  are 
described.  The  reason  why  all  those  happinesses  were  from  the 
beginning  provided  for  those  who  are  principled  in  love  truly 

279 


335—337 


CONJUGIAL  LOVE 


conjugial,  is,  because  there  is  an  infinity  of  all  blessednesses  in 
the  Lord,  and  he  is  divine  love;  and  it  is  the  esseuce  of  love  to 
desire  to  communicate  all  its  goods  to  another  whom  it  loves; 
therefore  together  with  man  he  created  that  love,  and  inserted 
in  it  the  faculty  of  receiving  and  perceiving  those  blessednesses. 
Who  is  of  so  dull  and  doting  an  apprehension  as  not  to  be  able 
to  sec,  that  there  is  some  particular  love  into  which  the  Lord  has 
collected  all  possible  blessings,  satisfactions,  and  delights  ? 

336.  EEL  All  those  things  can  only  exist  from  the 
Lord  alone;  and  they  do  not  exist  with  any  but  those 
who  come  to  him  alone,  and  live  according  to  his  com- 
MANDMENTS. This  has  been  proved  above  in  many  places ;  to 
which  proofs  it  may  be  expedient  to  add,  that  all  those  blessings, 
satisfactions,  and  delights  can  only  be  given  by  the  Lord,  and 
therefore  no  other  is  to  be  approached.  "What  other  can  be 
approached,  when  by  him  all  things  were  made  which  are  made, 
John  i.  3  ;  when  he  is  the  God  of  heaven  and  earth.  Matt,  xxviii. 
18:  when  no  appearance  of  God  the  father  was  ever  seen,  or  his 
voice  heard,  except  through  him,  John  i.  18;  chap.  v.  37  ;  chap, 
xiv.  6 — 11  ?  From  these  and  very  many  other  passages  in  the 
Word,  it  is  evident  that  the  marriage  of  love  and  wisdom,  or  of 
good  and  truth,  from  which  alone  all  marriages  derive  their 
origin,  proceeds  from  him  alone.  Hence  it  follows,  that  the 
above  love  with  its  felicities  exists  with  none  but  those  who  come 
to  him;  and  the  reason  why  it  exists  with  those  who  live  accord- 
ing to  his  commandments,  is,  because  he  is  conjoined  with  them 
by  love,  John  xiv.  21 — 24. 

337.  IV.  Consequently,  love  truly  conjugial  with  its 

FELICITIKS    CAN    ONLY    EXIST    WITH    THOSE    WHO    ARK     OF  THE 

Christian  church.  The  reason  why  conjngial  love,  such  as 
was  described  in  its  proper  chapter,  n.  57 — 73,  and  in  the 
following  chapters,  thus  such  as  as  it  is  in  its  essence,  exists  only 
with  those  who  are  of  the  Christian  church,  is,  because  that 
love  is  from  the  Lord  alone,  and  the  Lord  is  not  so  known  else- 
where as  that  he  can  be  approached  as  God  ;  also  because  that 
love  is  according  to  the  state  of  the  church  with  every  one,  n. 
130,  and  the  genuine  state  of  the  church  is  from  no  other  source 
than  from  the  Lord,  and  thus  is  with  none  but  those  who  receive 
it  from  him.  That  these  two  principles  are  the  beginnings,  intro- 
ductions, and  establishments  of  that  love,  has  been  already  con- 
firmed by  such  abundance  of  evident  and  conclusive  reasons,  that 
it  is  altogether  needless  to  say  any  thing  more  on  the  subject. 
The  reason  why  conjugial  love  is  nevertheless  rare  in  the  Chris- 
tian world,  n.  58 — 59,  is,  because  few  in  that  world  approach  the 
Lord,  and  among  those  there  are  some  who  indeed  believe  the 
church,  but  do  not  live  accordingly  ;  besides  other  circumstances 
which  are  unfolded  in  the  Apocalypse  Revealed,  where  the 
present  state  of  the  Christian  church  is  fully  described.  But 
230 


AND  ITS  CHASTE  DELIGHTS. 


337—339 


nevertheless  it  is  an  established  truth,  that  love  truly  conjngial 
can  only  exist  with  those  who  are  «f  the  Christian  church ;  there- 
fore also  from  this  ground  polygamy  is  in  that  church  altogether 
rejected  and  condemned :  that  this  also  is  of  the  divine  provi- 
dence of  tlie  Lord,  appeal's  very  manifest  to  those  who  think 
justly  concerning  providence. 

338.  V.  Therefore  a  Christian  is  not  allowed  to 
marry  more  than  one  WD7E.  This  follows  as  a  conclusion 
from  the  confirmation  of  the  preceding  articles  ;  to  which  this  is 
to  be  added,  that  the  genuine  conjugial  principle  is  more  deeply 
inserted  into  the  minds  of  Christians,  than  of  the  Gentiles  who 
have  embraced  polygamy ;  and  that  hence  the  minds  of  Chris- 
tians are  more  susceptible  of  that  love  than  the  minds  of  poly- 
gam  is  ts ;  for  that  conjugial  principle  is  inserted  in  the  interiors 
of  the  minds  of  Christians,  because  they  acknowledge  the  Lord 
and  his  divine  principle,  and  in  the  exteriors  of  their  minds  by 
civil  laws. 

339.  YI.   If  a  Christian  marries   several   wives,  he 

COMMITS     NOT    ONLY    NATURAL    BUT    ALSO    SPIRITUAL  ADULTERY. 

That  a  Christian  who  marries  several  wives,  commits  natural 
adultery,  is  agreeable  to  the  Lord's  words,  "  That  it  is  not  law- 
ful to  put  away  a  wife,  because  from  the  beginning  they  were 
created  to  be  one  flesh  /  and  that  he  who  putteth  away  a  roife 
without  just  cause,  and  niarrieth  another,  committeth  adultery  P 
Matt.  xix.  3 — 12;  thus  still  more  does  he  commit  adultery  who 
does  not  put  away  his  wife,  but,  while  retaining  her,  connects 
himself  with  another.  This  law  enacted  by  the  Lord  respecting 
marriages,  has  its  internal  ground  in  spiritual  marriage  ;  for 
whatever  the  Lord  spoke  was  in  itself  spiritual ;  which  is  meant 
b}T  this  declaration,  "  The  words  that  I  speak  unto  you  are  spirit 
and  are  life,"  John  vi.  63.  The  spiritual  [sense]  contained 
therein  is  this,  that  by  polygamical  marriage  in  the  Christian 
world,  the  marriage  of  the  Lord  and  the  Church  is  profaned  ;  in 
like  manner  the  marriage  of  good  and  truth  ;  and  still  more  the 
Word,  and  with  the  Word  the  church  ;  and  the  profanation  of 
those  things  is  spiritual  adultery.  That  the  profanation  of  the 
good  and  truth  of  the  church  derived  from  the  Word  corresponds 
to  adultery,  and  hence  is  spiritual  adultery  ;  and  that  the  falsifi- 
cation of  good  and  truth  has  a  like  correspondence,  but  in  a  less 
degree,  may  be  seen  confirmed  in  the  Apocalypse  Revealed,  n. 
134.  The  reason  why  by  polygamical  marriages  among  Chris- 
tians the  marriage  of  the  Lord  and  the  church  is  profaned,  is, 
because  there  is  a  correspondence  between  that  divine  marriage 
and  the  marriages  of  Christians  ;  concerning  which,  see  above, 
n.  83 — 102  ;  which  correspondence  entirely  perishes,  if  one  wife 
is  joined  to  another ;  and  when  it  perishes,  the  married  man  is 
no  longer  a  Christian.  The  reason  why  by  polygamical  marriages 
among  Christians  the  marriage  of  good  and  truth  is  profaned,  is, 

281 


339,  340 


CONJUGIAL  LOVE 


because  from  talis  spiritual  marriage  are  derived  marriages  in  the 
world  ;  and  the  marriages  of  Christians  differ  from  those  of  other 
nations  in  this  respect,  that  as  good  loves  truth,  and  truth  good, 
and  are  a  one,  so  it  is  with  a  wife  and  a  husband  ;  therefore  if  a 
Christian  should  join  one  wife  to  another,  he  would  rend  asunder 
in  himself  that  spiritual  marriage  ;  consequently  he  would  pro- 
fane the  origin  of  his  marriage,  and  would  thereby  commit 
spiritual  adultery.  That  marriages  in  the  world  are  derived  from 
the  marriage  of  good  and  truth,  may  be  seen  above,  n.  116 — 131. 
The  reason  why  a  Christian  by  polygamical  marriage  would  pro- 
fane the  Word  and  the  church,  is,  because  the  Word  considered 
in  itself  is  the  marriage  of  good  and  truth,  and  the  church  in  like 
manner,  so  far  as  this  is  derived  from  the  Word  ;  see  above,  n. 
12S — 131.  ISTow  since  a  Christian  is  acquainted  with  the  Lord, 
possesses  the  Word,  and  has  also  the  church  from  the  Lord  by  the 
Word,  it  is  evident  that  he,  much  more  than  one  who  is  not  a 
Christian,  has  the  faculty  of  being  capable  of  being  regenerated, 
and  thereby  of  becoming  spiritual,  and  also  of  attaining  to  love  truly 
conjugial ;  for  these  things  are  connected  together.  Since  those 
Christians  who  marry  several  wives,  commit  not  only  natural  but 
also  at  the  same  time  spiritual  adultery,  it  follows  that  the  con- 
demnation of  Christian  polygamists  after  death  is  more  grievous 
than  that  of  those  who  commit  only  natural  adultery.  Upon 
inquiring  into  their  state  after  death,  I  received  for  answer,  that 
heaven  is  altogether  closed  in  respect  to  them  ;  that  they  appear 
in  hell  as  lying  in  warm  water  in  the  recess  of  a  bath,  and  that 
they  thus  appear  at  a  distance,  although  they  are  standing  on 
their  feet,  and  walking,  which  is  in  consequence  of  their  intestine 
frenzy  ;  and  that  some  of  them  are  thrown  into  whirlpools  in  the 
borders  of  the  worlds. 

340.    VII.    The  Israelitish  nation  was  permuted  to 

MAURY  SEVERAL  WIVES,  BECAUSE  THEY  HAD  NOT  THE  CHRIS- 
TIAN    CHURCH,     AND     CONSEQUENTLY     LOVE     TRULY  CONJUGIAL 

could  not  exist  with  Tii em.  There  are  some  at  this  day 
who  are  in  doubt  respecting  the  institution  relative  to  mono- 
gamical  marriages,  or  those  of  one  man  with  one  wife,  and 
who  are  distracted  by  opposite  reasonings  on  the  subject;  being 
led  to  suppose  that  because  polygamical  marriages  were  openly 
permitted  in  the  case  of  the  Israelitish  nation  and  its  kings, 
and  in  the  case  of  David  and  Solomon,  they  are  also  in  them- 
selves permissible  to  Christians  :  but  such  persons  have  no 
distinct  knowledge  respecting  the  Israelitish  nation  and  the 
Christian,  or  res-pecting  the  externals  and  internals  of  the 
chinch,  or  respecting  the  change  of  the  church  from  external 
to  internal  by  the  Lord ;  consequently  they  know  nothing  from 
interior  judgment  respecting  marriages.  In  general  it  is  to 
be  observed,  that  a  man  is  born  natural  in  order  that  he  may 
be  made  spiritual ;  and  that  so  long  as  he  remains  natural,  he  is 
282 


AND  ITS  CHASTE  DELIGHTS. 


34<j 


in  the  night,  and  as  it  were  asleep  as  to  spiritual  things  ;  and 
that  in  this  case  he  does  not  even  Know  the  difference  between 
the  external  natural  man  and  the  internal  spiritual.  That  the 
Christian  church  was  not  with  the  Israelitisn  nation,  is  known 
from  the  "Word ;  for  they  expected  the  Messiah,  as  they  still 
expect  him,  who  was  to  exalt  them  above  all  other  nations  and 
people  in  the  world :  if  therefore  they  had  been  told,  and  were  still 
to  be  told,  that  the  Messiah's  kingdom  is  over  the  heavens,  and 
thence  over  all  nations,  they  would  have  accounted  it  an  idle 
tale ;  hence  they  not  only  did  not  acknowledge  Christ  or  the 
Messiah,  our  Lord,  when  he  came  into  the  world,  but  also 
barbarously  took  him  away  out  of  the  world.  From  these 
considerations  it  is  evident,  that  the  Christian  church  was  not. 
with  that  nation,  as  neither  is  it  at  this  day;  and  those  with 
whom  the  Christian  church  is  not,  are  natural  men  both  exter- 
nally and  internally:  to  such  persons  polygamy  is  not  hurtful, 
since  it  is  inherent  in  the  natural  man  ;  for,  in  regard  to  love  in 
marriages,  the  natural  man  perceives  nothing  but  what  has  re- 
lation to  lust.  This  is  meant  by  these  words  of  the  Lord, 
'•  That  Moses,  because  of  the  hardness  of  their  hearts,  suffered 
them  to  put  away  their  wives :  hut  that  from  the  beginning  it  was 
not  so,"  Matt.  xix.  8.  He  says  that  Moses  permitted  it,  in 
order  that  it  may  be  known  that  it  was  not  the  Lord  [who  per- 
mitted it].  But  that  the  Lord  taught  the  internal  spiritual 
man,  is  known  from  his  precepts,  and  from  the  abrogation  of 
the  rituals  which  served  only  for  the  use  of  the  natural  man  ; 
from  his  precepts  respecting  washing,  as  denoting  the  purifica- 
tion of  the  internal  man,  Matt.  xv.  1, 17 — '20 ;  chap,  xxiii.  25,  26  ; 
Mark  vii.  14 — 23  ;  respecting  adultery,  as  denoting  cupidity 
of  the  will,  Matt.  v.  28 ;  respecting  the  putting  away  of  wives, 
as  being  unlawful,  and  respecting  polygamy,  as  not  being 
agreeable  to  the  divine  law,  Matt.  xix.  3 — 9.  These  and  several 
other  things  relating  to  the  internal  principle  and  the  spiritual 
man,  the  Lord  taught,  because  he  alone  opens  the  internals 
of  human  minds,  and  makes  them  spiritual,  and  implants 
these  spiritual  principles  in  the  natural,  that  these  also  may 
partake  of  a  spiritual  essence  :  and  this  effect  takes  place  if  he 
is  approached,  and  the  life  is  formed  according  to  his  command 
ments,  which  in  a  summary  are,  to  believe  on  him,  and  to 
shun  evils  because  they  are  of  and  from  the  devil ;  also  to  do 
good  works,  because  they  are  of  the  Lord  and  from  the  Lord  ; 
and  in  each  case  for  the  man  to  act  as  from  himself,  and  at 
the  same  time  to  believe  that  all  is  done  by  the  Lord  through 
him.  The  essential  reason  why  the  Lord  opens  the  internal  spi- 
ritual man,  and  implants  this  in  the  external  natural  man,  is,  be- 
cause every  man  thinks  and  acts  naturally,  and  therefore  could 
not  perceive  any  thing  spiritual,  and  receives  it  in  his  natural 
principle,  unless  the  Lord  had  assumed  the  human  natural,  and 

283 


310,  341 


CONJUGIAL  LOVE 


had  made  this  also  divine.  From  these  considerations  now  it 
appears  a  truth  that  the  Israelitish  nation  was  permitted  to 
marry  several  wives,  because  the  Christian  church  was  not  with 
them. 

311.  VIII.  At  this  day  the  Mahometans  are  per- 
mitted TO  MARRY  SEVERAL  WIVES,  BECAUSE  THEY  DO  NOT 
ACKNOWLEDGE     THE     LoRD     JeSUS     CHRIST    TO     BE     ONE  WITH 

Jehovah  the  Father,  and  thereby  to  be  the  God  of 
heaven  and  earth,  and  hence  cannot  receive  love  truly 
conjugial.  The  Mahometans,  in  conformity  to  the  religion 
which  Mahomet  gave  them,  acknowledge  Jesus  Christ  to  be  the 
Son  of  God  and  a  grand  prophet,  and  that  he  was  sent  into  the 
world  by  God  the  Father  to  teach  mankind  ;  but  not  that  God 
the  Father  and  he  are  one,  and  that  his  divine  and  human  [prin- 
ciple] are  one  person,  united  as  soul  and  body,  agreeably  to  the 
faith  of  all  Christians  as  grounded  in  the  Athanasian  Creed  ; 
therefore  the  followers  of  Mahomet  could  not  acknowledge  our 
Lord  to  be  any  God  from  eternity,  but  only  to  be  a  perfect 
natural  man ;  and  this  being  the  opinion  entertained  by  Ma- 
homet, and  thence  by  his  disciples,  and  they  knowing  that  God 
is  one,  and  that  that  God  is  he  who  created  the  universe,  there- 
fore they  .could  do  no  other  than  pass  by  our  Lord  in  their 
worship ;  and  the  more  so,  because  they  declare  Mahomet  also 
to  be  a  grand  prophet ;  neither  do  they  know  what  the  Lord 
taught.  It  is  owing  to  this  cause,  that  the  interiors  of  their 
minds,  which  in  themselves  are  spiritual,  could  not  be  opened: 
that  the  interiors  of  the  mind  are  opened  by  the  Lord  alone, 
may  be  seen  just  above,  n.  310.  The  genuine  cause  why  they 
are  opened  by  the  Lord,  when  he  is  acknowledged  to  be  the 
(rod  of  heaven  and  earth,  and  is  approached,  and  with  those 
who  live  according  to  his  commandments,  is,  because  otherwise 
(here  is  no  conjunction,  and  without  conjunction  there  is  no 
reception.  Man  is  receptible  of  the  Lord's  presence  and  of 
conjunction  with  him.  To  come  to  him  causes  presence,  and 
to  live  according  to  his  commandments  causes  conjunction  ;  his 
presence  alone  is  without  reception,  but  presence  and  conj  unction 
together  are  with  reception.  On  this  subject  I  will  impart  the 
following  new  information  from  the  spiritual  world.  Every  one 
in  that  world,  when  he  is  thought  of,  is  brought  into  view  as 
present ;  but  no  one  is  conjoined  to  another  except,  from  the  affec- 
tion of  love;  and  this  is  insinuated  by  doing  what  he  requires, 
and  what  is  pleasing  to  him.  This  circumstance,  which  is 
common  in  the  spiritual  world,  derives  its  origin  from  the  Lord, 
who,  in  this  same  manner,  is  present  and  is  conjoined.  The 
above  observations  are  made  in  order  to  shew,  that  the  Maho- 
metans are  permitted  to  marry  several  wives,  because  love  truly 
conjugial,  which  subsists  only  between  one  man  and  one  wife, 
was  not  communicable  to  them ;  since  from  their  religious 
281 


AND  ITS  CHASTE  DELIGHTS. 


341,  342 


tenets  they  did  not  acknowledge  the  Lord  to  be  equal  to  God 
the  Father,  and  so  to  be  the  God  of  heaven  and  earth.  That 
conjugial  love  with  every  one  is  according  to  the  state  of  the 
church,  may  be  seen  above,  at  n.  130,  and  in  several  other  places. 

342.  IX.  The  Mahometan  heaven  is  out  of  the  Chris- 
tian HEAVEN  AND  IS  DIVIDED  INTO  TWO  HEAVENS,  THE  INFERIOR 

and  the  superior  ;  and  only  those  are  elevated  into  their 
superior  heaven  who  renounce  concubines  and  live  with 
one  wd7e,  and  acknowledge  our  lord  as  equal  to  god  the 
Father,  to  whom  is  given  dominion  over  heaven  and  earth. 
Before  we  speak  particularly  to  each  of  these  points,  it  may  be 
expedient  to  premise  somewhat  concerning  the  divine  providence 
of  the  Lord  in  regard  to  the  rise  of  Mahometanism.  That  this 
religion  is  received  by  more  kingdoms  than  the  Christian  religion, 
may  possibly  be  a  stumbling-block  to  those  who,  while  thinking 
of  the  divine  providence,  at  the  same  time  believe  that  no  one 
can  be  saved  that  is  not  born  a  Christian ;  whereas  the  Maho- 
metan religion  is  no  stumbling-block  to  those  who  believe  th?t 
all  things  are  of  the  divine  providence.  These  inquire  in  what 
respect  the  divine  providence  is  manifested  in  the  Mahometan 
religion  ;  and  they  so  discover  in  it  this,  that  the  Mahometan 
religion  acknowledges  our  Lord  to  be  the  Son  of  God,  the 
wisest  of  men,  and  a  grand  prophet,  who  came  into  the  world 
to  instruct  mankind  ;  but  since  the  Mahometans  have  made  the 
Koran  the  book  of  their  religion,  and  consequently  think  much 
of  Mahomet  who  wrote  it,  and  pay  him  a  degree  of  worship, 
therefore  they  think  little  respecting  our  Lord.  In  order  to 
shew  more  fully  that  the  Mahometan  religion  was  raised  up  by 
the  Lord's  divine  providence  to  destroy  the  idolatries  of  several 
nations,  we  will  give  a  detail  of  the  subject,  beginning  with  the 
origin  of  idolatries.  Previous  to  the  Mahometan  religion  ido- 
latrous  worship  prevailed  throughout  the  whole  world ;  because 
the  churches  before  the  Lord's  coming  were  all  representative  ; 
such  also  was  the  Israelitish  church,  in  which  the  tabernacle, 
the  garments  of  Aaron,  the  sacrifices,  all  things  belonging  to  the 
temple  at  Jerusalem,  and  also  the  statutes,  were  representative. 
The  ancients  likewise  had  the  science  of  correspondences,  which 
is  also  the  science  of  representations,  the  very  essential  science 
of  the  wise,  which  was  principally  cultivated  by  the  Egyptians, 
whence  their  hieroglyphics  were  derived.  From  that  science 
they  knew  what  was  signified  by  animals  and  trees  of  every  kind, 
likewise  by  mountains,  hills,  rivers,  fountains,  and  also  by  the 
sun,  the  moon,  and  the  stars  :  by  means  of  this  science  also  they 
had  a  knowledge  of  spiritual  things  ;  since  things  represented, 
which  were  such  as  relate  to  the  spiritual  wisdom  of  the  angels, 
were  the  origins  [of  those  which  represent].  Now  since  all  their 
worship  was  representative,  consisting  of  mere  correspondences, 


342,  343 


CONJtTGIAL  LOVE 


therefore  they  celebrated  it  on  mountains  and  hills,  and  also  in 
groves  and  gardens ;  and  on  this  account  they  sanctified  foun- 
tains, and  in  their  adorations  turned  their  faces  to  the  rising 
sun  :  moreover  they  made  graven  horses,  oxen,  calves,  and  lambs ; 
yea,  birds,  fishes,  and  serpents  ;  and  these  they  set  in  theii 
houses  and  other  places,  in  order,  according  to  the  spiritual 
things  of  the  church  to  which  they  corresponded,  or  which  they 
represented.  They  also  set  similar  images  in  their  temples,  as  a 
means  of  recalling  to  their  remembrance  the  holy  things  of  wor- 
ship which  they  signified.  In  process  of  time,  when  the  science 
of  correspondences  was  forgotten,  their  posterity  began  to  wor- 
ship the  very  graven  images  as  holy  in  themselves,  not  knowing 
that  the  ancients,  their  fathers,  did  not  see  anything  holy  in 
them,  but  only  that  according  to  correspondences  they  repre- 
sented and  thence  signified  holy  things.  Hence  arose  the 
idolatries  which  overspread  the  whole  globe,  as  well  Asia  with 
its  islands,  as  Africa  and  Europe.  To  the  intent  that  all  those 
idolatries  might  be  eradicated,  it  came  to  pass  of  the  Lord's 
divine  providence,  that  a  new  religion,  accommodated  to  the 
genius  of  the  orientals,  took  its  rise;  in  which  something  from 
each  testament  of  the  Word  was  retained,  and  which  taught  that 
the  Lord  had  come  into  the  world,  and  that  he  was  a  grand  pro- 
phet, the  wisest  of  all,  and  the  Son  of  God.  This  was  effected 
by  means  of  Mahomet,  from  whom  that  religion  took  its  name. 
From  these  considerations  it  is  manifest,  that  this  religion  was 
raised  up  of  the  Lord's  divine  providence,  and  accommodated,  as 
we  have  observed,  to  the  genius  of  the  orientals,  to  the  end  that 
it  might  destroy  the  idolatries  of  so  many  nations,  and  might 
give  its  professors  some  knowledge  of  the  Lord,  before  they  came 
into  the  spiritual  world,  as  is  the  case  with  every  one  after  death. 
This  religion  would  not  have  been  received  by  so  many  nations, 
neither  could  it  have  eradicated  their  idolatries,  unless  it  had 
been  made  agreeable  to  their  ideas  ;  especially  unless  polygamy 
had  been  permitted  ;  since  without  such  permission,  the  orien- 
tals would  have  burned  with  the  fire  of  filthy  adultery  more  than 
the  Europeans,  and  would  have  perished. 

343.  The  Mahometans  also  have  their  heaven  ;  for  all  in  the 
universe,  who  acknowledge  a  God,  and  from  a  religious  notion 
shuns  evils  as  sins  against  him,  are  saved.  That  the  Mahometan 
heaven  is  distinguished  into  two,  the  inferior  and  the  superior, 
I  have  heard  from  themselves :  and  that  in  the  inferior  heaven 
they  live  with  several  wives  and  concubines  as  in  the  world  ;  but 
that  those  who  renounce  concubines  and  live  with  one  wife,  are 
elevated  into  the  superior  heaven.  I  have  heard  also  that  it  is 
impossible  for  them  to  think  of  our  Lord  as  one  with  the  Father ; 
but  that  it  is  possible  for  them  to  think  of  him  as  his  equal,  and 
that  he  has  dominion  over  heaven  and  earth,  because  he  is  his 
2S6 


AND  ITS  CHASTE  DELIGHTS. 


843—346 


Son  ;  therefore  such  of  them  as  are  elevated  by  the  Lord  into 
their  superior  heaven,  hold  this  belief. 

344.  On  a  certain  time  I  was  led  to  perceive  the  quality  of 
the  heat  of  conjugial  love  with  polygamists.  I  was  conversing 
with  one  who  personated  Mahomet.  Mahomet  himself  is  never 
present,  but  some  one  is  substituted  in  his  place,  to  the  end  that 
those  who  are  lately  deceased  may  as  it  were  see  him.  This 
substitute,  after  I  had  been  talking  with  him  at  a  distance,  sent 
me  an  ebony  spoon  and  other  things,  which  were  proofs  that  they 
came  from  him ;  at  the  same  time  a  communication  was  opened 
for  the  heat  of  their  conjngial  love  in  that  place,  which  seemed 
to  me  like  the  warm  stench  of  a  bath  ;  whereupon  I  turned 
myself  away,  and  the  communication  was  closed. 

345.  X.  Polygamy  is  lasciviousness.  The  reason  of  this 
is,  because  its  love  is  divided  among  several,  and  is  the  love  of 
the  sex,  and  the  love  of  the  external  or  natural  man,  and  thus  i9 
not  conjugial  love,  which  alone  is  chaste.  It  is  well  known  that 
polygamical  love  is  divided  among  several,  and  divided  love  ia 
not  conjugial  love,  which  cannot  be  divided  from  one  of  the  sex; 
hence  the  former  love  is  lascivious,  and  polygamy  is  lascivious- 
ness. Polygamical  love  is  the  love  of  the  sex,  differing  from  it 
only  in  this  respect,  that  it  is  limited  to  a  number,  which  the 
polygamist  may  determine,  and  that  it  is  bound  to  the  observance 
of  certain  laws  enacted  for  the  public  good  ;  also  that  it  is  allowed 
to  take  concubines  at  the  same  time  as  wives  ;  and  thus,  as  it  is 
the  love  of  the  sex,  it  is  the  love  of  lasciviousness.  The  reason 
why  polygamical  love  is  the  love  of  the  external  or  natural  man 
is,  because  it  is  inherent  in  that  man  ;  and  whatever  the  natural 
man  does  from  himself  is  evil,  from  which  he  cannot  be  released 
except  by  elevation  into  the  internal  spiritual  man,  which  is 
effected  solely  by  the  Lord ;  and  evil  respecting  the  sex,  by 
which  the  natural  man  is  influenced,  is  whoredom  ;  but  since 
whoredom  is  destructive  of  society,  instead  thereof  was  induced 
its  likeness,  which  is  called  polygamy.  Every  evil  into  which  a 
man  is  born  from  his  parents,  is  implanted  in  his  natural  man, 
but  not  any  in  his  spiritual  man ;  because  into  this  he  is  born  from 
the  Lord.  From  what  has  now  been  adduced,  and  also  from 
several  other  reasons,  it  may  evidently  be  seen,  that  polygamy 
is  lasciviousness. 

346.  XI.  Conjugial  chastity,  purity,  and  sanctity  can- 
not exist  with  polygamists.  This  follows  from  what  has  been 
just  now  proved,  and  evidently  from  what  was  demonstrated  in 
the  chapter  on  the  chaste  principle  and  the  non-chaste  ; 
especially  from  these  articles  of  that  chapter,  namely,  that  a 
chaste,  pure,  and  holy  principle  is  predicated  only  of  monogamical 
marriages,  or  of  the  marriage  of  one  man  with  one  wife,  n.  141  ; 
also,  that  love  truly  conjugial  is  essential  chastity,  and  that  hence 
all  the  delights  of  that  love,  even  the  ultimate,  are  chaste,  n. 

287 


346—349 


CONJCGIAL  LOVE 


J 43,  144  ;  and  moreover  from  what  was  adduced  in  the  chapter 
on  love  truly  conjugial,  namely,  that  love  truly  conjugial, 
which  is  that  of  one  man  with  one  wife,  from  its  origin  and  cor- 
respondence, is  celestial,  spiritual,  holy,  and  clean  above  every 
other  love,  n.  64.  Now  since  chastity,  purity,  and  sanctity  exist 
only  in  love  truly  conjugial,  it  follows,  that  it  neither  does  nor 
can  exist  in  polygamical  love. 

347.  XII.     A   POLYGAMIST,   SO    LONG   AS  IIE  REMAINS  SUCH, 

cannot  become  spiritual.  To  become  spiritual  is  to  be 
elevated  out  of  the  natural,  that  is,  out  of  the  light  and  heat  of 
the  world,  into  the  light  and  heat  of  heaven.  Respecting  this 
elevation  no  one  knows  anything  but  he  that  is  elevated  ;  never- 
theless the  natural  man,  although  not  elevated,  perceives  no 
other  than  that  he  is  ;  because  he  can  elevate  his  understanding 
into  the  light  of  heaven,  and  think  and  talk  spiritually,  like  the 
spiritual  man  ;  but  if  the  will  does  not  at  the  same  time  follow 
the  understanding  to  its  altitude,  he  is  still  not  elevated  ;  for  he 
does  not  remain  in  that  elevation,  but  in  a  short  time  lets  him- 
self down  to  his  will,  and  there  fixes  his  station.  It  is  said  the 
will,  but  it  is  the  love  that  is  meant  at  the  same  time  ;  because 
the  will  is  the  receptacle  of  the  love ;  for  what  a  man  loves,  that 
he  wills.  From  these  few  considerations  it  may  appear,  that  a 
polygamist,  so  long  as  he  remains  such,  or  what  is  the  same,  a 
natural  man,  so  long  as  he  remains  such,  cannot  be  made 
spiritual. 

348.  XIII.  Polygamy  is  not  sin  with  those  who  live 
in  it  from  a  rkligious  notion.  All  that  which  is  contrary  to 
religion  is  believed  to  be  sin,  because  it  is  contrary  to  God; 
and  on  the  other  hand,  all  that  which  agrees  with  religion,  is 
believed  not  to  be  sin,  because  it  agrees  with  God  ;  and  as  poly- 
gamy existed  with  the  sonsof  Israel  from  a  principle  of  religion, 
and  exists  at  this  day  with  the  Mahometans,  it  could  not,  and 
cannot,  be  imputed  to  them  as  sin.  Moreover,  to  prevent  its 
being  sin  to  them,  they  remain  natural,  and  do  not  become 
spiritual  ;  and  the  natural  man  connot  see  that  there  is  any  sin 
in  such  things  as  belong  to  the  received  religion:  this  is  seen 
only  by  the  spiritual  man.  It  is  on  this  account,  that  although 
the  Mahometans  are  taught  by  the  Koran  to  acknowledge  our 
Lord  as  the  Son  of  God,  still  they  do  not  come  to  him,  but  to 
Mahomet ;  and  so  long  they  remain  natural,  and  consequently 
do  not  know  that  there  is  in  polygamy  any  evil,  or  indeed  any 
lasciviousness.  The  Lord  also  saith,  "  If  ye  were  blind  ye  would 
not  have  sin  ;  but  now  ye  say,  We  see,  therefore  your  sin  re- 
maineth^  John  ix.  41.  Since  polygamy  cannot  convict  them  ol 
sin,  therefore  after  death  they  have  their  heavens,  n.  342,  343  ; 
and  their  joys  there  according  to  life. 

349.  XIV.  Polygamy  is  not  sin  with  those  who  are 
in  ignorance  respecting  the  Lord.   This  is,  because  love 

288 


AND  ITS  CHASTE  DELIGHTS. 


349—351 


truly  conjugial  is  from  the  Lord  alone,  and  cannot  be  imparted 
by  the  Lord  to  any  but  those  who  know  him,  acknowledge  him. 
believe  on  him,  and  live  the  life  which  is  from  him  ;  and  those 
to  whom  that  love  cannot  be  imparted  know  no  other  than  that, 
the  love  of  the  sex  and  conjugial  love  are  the  same  thing;  con- 
sequently also  polygamy.  Moreover,  polygamists,  who  know 
nothing  of  the  Lord,  remain  natural :  for  a  man  {homo)  is  made 
spiritual  only  from  the  Lord  ;  and  that  is  not  imputed  to  the 
natural  man  as  sin,  which  is  according  to  the  laws  of  religion 
and  at  the  same  time  of  society :  he  also  acts  according  to  his 
reason ;  and  the  reason  of  the  natural  man  is  in  mere  darkness 
respecting  love  truly  conjugial ;  a:;d  this  love  in  excellence  is 
spiritual.  Nevertheless  the  reason  of  polygamists  is  taught  from 
experience,  that  both  public  and  private  peace  reouire  that 
promiscuous  lust  in  general  should  be  restrained,  and  be  left  to 
eve  y  one  within  his  own  house  :  hence  comes  polygamy. 

350.  It  is  well  known,  that  a  man  (homo)  by  birth  is  viler 
than  the  beasts.  All  the  beasts  are  born  into  the  knowledges 
corresponding  to  the  love  of  their  life  ;  for  as  soon  as  they  are 
born,  or  are  hatched  from  the  egg,  they  see,  hear,  walk,  know 
their  food,  their  dam,  their  friends  and  foes  ;  and  soon  after  this 
they  show  attention  to  the  sex,  and  to  the  affairs  of  love,  and 
also  to  the  rearing  of  their  offspring.  Man  alone,  at  his  birth, 
knows  nothing  of  this  sort ;  for  no  knowledge  is  connate  to  him  ; 
lie  has  only  the  faculty  and  inclination  of  receiving  those  things 
which  relate  to  knowledge  and  love  ;  and  if  he  does  not  receive 
these  from  others,  he  remains  viler  than  a  beast.  That  man  is 
born  in  this  condition,  to  the  end  that  he  may  attribute  nothing 
to  himself,  but  to  others,  and  at  length  every  thing  of  wisdom 
and  of  the  love  thereof  to  God  alone,  and  may  hence  become  an 
image  of  God,  see  the  memorable  relation,  n.  132 — 136. 
From  these  considerations  it  follows,  that  a  man  who  does  not 
learn  from  others  that  the  Lord  has  come  into  the  world,  and 
that  he  is  God,  and  has  only  acquired  some  knowledge  respect- 
ing religion  and  the  laws  of  his  country,  is  not  in  fault  if  he 
thinks  no  more  of  conjugial  love  than  of  the  love  of  the  sex, 
and  if  he  believes  polygainical  love  to  be  the  only  conjugial  love. 
The  Lord  leads  such  persons  in  their  ignorance ;  and  by  his 
divine  auspices  providently  withdraws  from  the  imputation  of 
guilt  those  who,  from  a  religious  notion,  shun  evils  as  sins,  to 
the  end  that  they  may  be  saved  ;  for  every  man  is  born  for  heaven, 
and  no  one  for  hell ;  and  every  one  conies  into  heaven  [by  influ- 
ence] from  the  Lord,  and  into  hell  [by  influence]  from  himself. 

351.  XV.   Of  these,  although  polygamists,  such  are 

SAVED  AS  ACKNOWLEDGE  A  GoD,  AND  FROM  A  RELIGIOUS  NOTION 
LIVE  ACCORDING  TO  THE  CIVIL  LAWS  OF  JUSTICE.     All  throughout, 

the  world  who  acknowledge  a  God  and  live  according  to  tho 
civil  laws  of  justice  from  a  religious  notion,  are  saved.    By  the 

ID  289 


351,  352 


CONJUGIAL  LOVE 


civil  laws  of  justice  we  mean  such  precepts  as  are  contained  in 
the  Decalogue,  which  forbid  murder,  theft,  adultery,  and  false 
witness.  These  precepts  are  the  civil  laws  of  justice  in  all  the 
kingdoms  of  the  earth ;  for  without  them  no  kingdom  could 
subsist.  But  some  are  influenced  in  the  practice  of  them  by  fear 
of  the  penalties  of  the  law,  some  by  civil  obedience,  and  some 
also  by  religion  ;  these  last  are  saved,  because  in  such  case  God 
is  in  them  ;  and  every  one,  in  whom  God  is,  is  saved.  Who  does 
not  see,  that  among  the  laws  given  to  the  sons  of  Israel,  after 
they  had  left  Egypt,  were  those  which  forbid  murder,  adultery, 
theft,  and  false  witness,  since  without  those  laws  their  com- 
munion or  society  could  not  subsist  2  and  yet  these  laws  were 
promulgated  by  Jehovah  God  upon  Mount  Sinai  with  a  stupen- 
dous miracle  :  but  the  cause  of  their  being  so  promulgated  was, 
that  they  might  be  also  laws  of  religion,  and  thus  that  the  people 
might  practise  them  not  only  for  the  sake  of  the  good  of  society, 
but  also  for  the  sake  of  God,  and  that  when  they  practised  them 
from  a  religious  notion  for  the  sake  of  God,  they  might  be  saved. 
'From  these  considerations  it  may  appear,  that  the  pagans,  who 
acknowledge  a  God,  and  live  according  to  the  civil  laws  of  justice, 
are  saved;  since  it  is  not  their  fault  that  they  know  nothing  of 
the  Lord,  consequently  nothing  of  the  chastity  of  the  marriage 
with  one  wife.  For  it  is  contrary  to  the  divine  justice  to  con- 
demn those  who  acknowledge  a  God,  and  from  their  religion 
practise  the  laws  of  justice,  which  consist  in  shunning  evils  be- 
cause they  are  contrary  to  God,  and  in  doing  what  is  good  be- 
cause it  is  agreeable  to  God. 

352.    XVI.  But  none  either  of  the  latter  ok  of  the 

FORMER  CAN  BE  ASSOCIATED  WITH  THE  ANGEL8  IN  THE  CHRIS- 
TIAN heavens.  The  reason  of  this  is,  because  in  the  Christian 
heavens  there  are  celestial  light,  which  is  divine  truth,  and 
celestial  heat,  which  is  divine  love ;  and  these  two  discover  the 
quality  of  goods  and  truths,  and  also  of  evils  and  falses ;  hence, 
there  is  no  communication  between  the  Christian  and  the  Maho- 
metan heavens,  and  in  like  manner  between  the  heavens  of  the 
Gentiles.  If  there  were  a  communication,  none  could  have  been 
saved  but  those  who  were  in  celestial  light  and  at  the  same  time 
in  celestial  heat  from  the  Lord  ;  yea  neither  would  these  be 
saved  if  there  was  a  conjunction  of  the  heavens:  for  in  conse- 
quence of  conjunction  all  the  heavens  would  so  far  fall  to  decay 
that  the  angels  would  not  be  able  to  subsist ;  for  an  unchaste  and 
lascivious  principle  would  flow  from  the  Mahometans  into  the 
Christian  heaven,  which  in  that  heaven  could  not  be  endured; 
and  a  chaste  and  pure  principle  would  flow  from  the  Christians 
into  the  Mahometan  heaven,  which  again  could  not  be  there 
endured.  In  such  case,  in  consequence  of  communication  and 
thence  of  conjunction,  the  Christian  angels  would  become  natural 
and  thereby  adulterers;  or  if  they  remained  spiritual,  they  would 
200 


AND  ITS  CHASTE  DELIGHTS. 


352—354 


he  continually  sensible  of  a  lascivious  principle  about  ihetn, 
which  would  intercept  all  the  blessedness  of  their  life.  The  case 
would  be  somewhat  similar  with  the  Mahometan  heaven  :  for  the 
spiritual  principles  of  the  Christian  heaven  would  continually 
encompass  and  torment  them,  and  would  take  away  all  the 
delight  of  their  life,  and  would  moreover  insinuate  that  poly- 
gamy is  sin,  whereby  they  would  be  continually  chided.  This 
is  the  reason  why  all  the  heavens  are  altogether  distinct  from 
each  other,  so  that  there  is  no  connection  between  them,  except 
by  an  influx  of  light  and  heat  from  the  Lord  out  of  the  sun,  in 
the  midst  of  which  he  is  :  and  this  influx  enlightens  and  vivifies 
everyone  according  to  his  reception  ;  and  reception  is  according 
to  religion.  This  communication  is  granted,  but  not  a  commu- 
nication of  the  heavens  with  each  other. 

##*##*** 

353.  To  the  above  I  shall  add  two  memorable  relations. 
First.  I  was  once  in  the  midst  of  the  angels  and  heard  their 
conversation.  It  was  respecting  intelligence  and  wisdom  ;  that 
a  man  perceives  no  other  than  that  each  is  in  himself,  and  thus 
that  whatever  he  thinks  trom  his  understanding  and  intends 
from  his  will,  is  from  himself;  when  nevertheless  not  the  least 
portion  thereof  is  from  the  man,  but  onl}'  the  faculty  of  receiv- 
ing the  things  of  the  understanding  and  the  will  from  God  :  and 
as  every  man  (homo)  is  by  birth  inclined  to  love  himself,  it  was 
provided  from  creation,  to  prevent  man's  perishing  by  self-love 
and  the  conceit  of  his  own  intelligence,  that  that  love  of  the  man 
(vir)  should  be  transferred  into  the  wife,  and  that  in  her  should 
be  implanted  from  her  birth  a  love  for  the  intelligence  and  wis- 
dom of  her  husband,  and  thereby  a  love  for  him  ;  therefore  the 
wife  continually  attracts  to  herself  her  husband's  conceit  of  his 
own  intelligence,  and  extinguishes  it  in  him,  and  vivifies  it  in 
herself,  and  thus  changes  it  into  conjugial  love,  and  fills  it  with 
unbounded  pleasantnesses.  This  is  provided  by  the  Lord,  lest 
the  conceit  of  his  own  intelligence  should  so  far  infatuate  the 
man,  as  to  lead  him  to  believe  that  he  has  understanding  and 
wisdom  from  himself  and  not  from  the  Lord,  and  thereby  make 
him  willing  to  eat  of  the  tree  of  the  knowledge  of  good  and  evil, 

'and  thence  to  believe  himself  like  unto  God,  and  also  a  god,  as 
the  serpent,  which  was  the  love  of  his  own  intelligence,  said  and 
persuaded  him  :  wherefore  the  man  (homo)  after  eating  was  cast 
out  of  paradise,  and  the  way  to  the  tree  of  life  was  guarded  by  a 
cherub.  Paradise,  spiritually  understood,  denotes  intelligence; 
to  eat  of  the  tree  of  life,  in  a  spiritual  sense,  is  to  be  intelligent 
and  wise  from  the  Lord;  and  to  eat  of  the  tree  of  the  knowledge 
of  good  and  evil,  in  a  spiritual  sense,  is  to  be  intelligent  and 
wise  from  self. 

354.  The  angels  having  finished  this  conversation  departed  ; 
and  there  came  two  priests,  together  with  a  man  who  in  the 

291 


354,  355 


CONJUGIAL  LOVE 


world  had  been  an  ambassador  of  a  kingdom,  and  to  them 
I  related  what  I  had  heard  from  the  angels.  On  hearing  this 
they  began  to  dispute  with  each  other  about  intelligence  and 
wisdom,  and  the  prudence  thence  derived,  whether  they  are 
from  God  or  from  man.  The  dispute  grew  warm.  All  three 
in  heart  believed  that  they  are  from  man  because  they  are  in 
man,  and  that  the  perception  and  sensation  of  its  being  so  con- 
linn  it;  but  the  priests,  who  on  this  occasion  were  influenced 
by  theological  zeal,  said,  that  there  is  nothing  of  intelligence 
and  wisdom,  and  thus  nothing  of  prudence  from  man ;  and 
when  the  ambassador  retorted,  that  in  such  case  there  is  nothing 
of  thought  from  man,  they  assented  to  it.  But  as  it  was  per- 
ceived in  heaven,  that  all  the  three  were  in  a  similar  belief,  it 
was  said  to  the  ambassador,  "  Put  on  the  garments  of  a  priest, 
and  believe  that  you  are  one,  and  then  speak."  He  did  so ;  and 
instantly  he  declared  aloud  that  nothing  of  intelligence  and  wis- 
dom, and  consequently  nothing  of  prudence,  can  possibly  exist 
bat  from  God  ;  and  he  proved  it  with  his  usual  eloquence  fall  of 
rational  arguments.  It  is  a  peculiar  circumstance  in  the  spi- 
ritual world,  that  a  spirit  thinks  himself  to  be  such  as  is  denoted 
by  the  garment  he  wears  ;  because  in  that  world  the  understand- 
ing clothes  every  one.  Afterwards,  a  voice  from  heaven  said  to 
the  two  priests,  li  Put  off  your  own  garments,  and  put  on  those 
ot  political  ministers,  and  believe  yourselves  to  be  such."  They 
did  so;  and  in  this  case  they  at  the  same  time  thought  from 
their  interior  self,  and  spoke  from  arguments  which  they  had 
inwardly  cherished  in  favor  of  man's  own  intelligence.  At  that 
instant  there  appeared  a  tree  near  the  path;  and  it  was  said  to 
them,  "  It  is  the  tree  of  the  knowledge  of  good  and  evil ;  take 
heed  to  yourselves  lest  ye  eat  of  it."  Nevertheless  all  the  three, 
infatuated  by  their  own  intelligence,  burned  with  a  desire  to  eat 
of  it,  and  said  to  each  other,  "  Why  should  not  we?  Is  not  the 
fruit  good?"  And  they  went  to  it  and  eat  of  it.  Immediately 
all  the  three,  as  they  were  in  a  like  faith,  became  bosom  friends  ; 
and  they  entered  together  into  the  way  of  self-intelligence,  which 
led  into  hell :  nevertheless  I  saw  them  return  thence,  because 
they  were  not  yet  prepared. 

.355.  Thk  second  mkmorablk  relation.  On  a  time  as  I 
was  looking  into  the  spiritual  world,  I  saw  in  a  certain  green 
field  some  men,  whose  garments  were  like  those  worn  by  men  of 
this  world;  from  which  circumstance  I  knew  that  they  were 
lately  deceased.  I  approached  them  and  stood  near  them,  that 
I  might  hear  what  they  were  conversing  about.  Their  conversa- 
tion was  about  heaven  ;  and  one  of  them  who  knew  something, 
respecting  it,  said,  *'  In  heaven  there  are  wonderful  things,  such 
as  no  one  can  believe  unless  he  has  seen  them  :  there  are  para- 
disiacal gardens,  magnificent  palaces  constructed  according  to  the 
rales  of  architecture,  because  the  w  ork  of  the  art  itself,  resplen- 
29>, 


AND  ITS  CHASTE  DELIGHTS. 


355 


dent  with  gold  ;  in  the  front  of  which  are  columns  of  silver ;  and 
on  the  columns  heavenly  forms  made  of  precious  stones  ;  also 
houses  of  jasper  and  sapphire,  in  the  front  of  which  are  stately 
porticos,  through  which  the  angels  enter  ;  and  within  the  houses 
handsome  furniture,  which  no  art  or  words  can  describe.  The 
angels  themselves  are  of  both  sexes  :  there  are  youths  and  hus- 
bands, also  maidens  and  wives  :  maids  so  beautiful,  that  nothing 
in  the  world  bears  any  resemblance  to  their  beauty ;  and  wives 
still  more  beautiful,  who  are  genuine  images  of  celestial  love, 
and  their  husbands  images  of  celestial  wisdom  ;  and  all  these  are 
ever  approaching  the  full  bloom  of  youth ;  and  what  is  more, 
they  know  no  other  love  of  the  sex  than  conjugial  love ;  and, 
what  you  will  be  surprised  to  hear,  the  husbands  there  have  a 
perpetual  faculty  of  enjoyment."  When  the  novitiate  spirits 
heard  that  no  other  love  of  the  sex  prevailed  in  heaven  than 
conjugial  love,  and  that  they  had  a  perpetual  faculty  of  enjoy- 
ment, they  smiled  at  each  other,  and  said,  "  What  you  tell  us  is 
incredible;  there  cannot  be  such  a  faculty  :  possibly  you  are 
amusing  us  with  idle  tales."  But  at  that  instant  a  certain  angeL 
from  heaven  unexpectedly  stood  in  the  midst  of  them,  and  said, 
"  Hear  me,  I  beseech  you  ;  I  am  an  angel  of  heaven,  and  have 
lived  now  a  thousand  years  with  my  wife,  and  during  that  time 
have  been  in  the  sameflower  of  my  age  in  which  you  here  see  me. 
This  is  in  consequence  of  the  conjugial  love  in  which  I  have 
lived  with  my  wife ;  and  I  can  affirm,  that  the  above  faculty  has 
been  and  is  perpetual  with  me  ;  and  because  I  perceive  that  you 
believe  this  to  be  impossible,  I  will  talk  with  you  on  the  subject 
from  a  ground  of  rational  argument  according  to  the  light  of 
your  understanding.  You  do  not  know  anything  of  the  primeval 
state  of  man,  which  you  call  a  state  of  integrity.  In  that  state 
all  the  interiors  of  the  mind  were  open  even  to  the  Lord  ;  and 
hence  they  were  in  the  marriage  of  love  and  wisdom,  or  of  good 
and  truth ;  and  as  the  good  of  love  and  the  truth  of  wisdom 
perpetually  love  each  other,  they  also  perpetually  desire  to  be 
united  ;  and  when  the  interiors  of  the  mind  are  open,  the  con- 
jugial spiritual  love  flows  down  freely  with  its  perpetual  en- 
deavour, and  presents  the  above  faculty. .  The  very  soul  of  a  man 
{homo),  being  in  the  marriage  of  good  and  truth,  is  not  only  in 
the  perpetual  endeavour  of  that  union,  but  also  in  the  perpetual 
endeavour  of  the  fructification  and  production  of  its  own  like- 
ness ;  and  since  the  interiors  of  a  man  even  from  the  soul  are 
open  by  virtue  of  that  marriage,  and  the  interiors  continually 
regard  as  an  end  the  effect  in  ultimates  that  they  may  exist, 
therefore  that  perpetual  endeavor  for  fructifying  and  producing 
its  like,  which  is  the  property  of  the  soul,  becomes  also  of  the 
body:  and  since  the  ultimate  of  the  operation  of  the  soul  in  the 
oody  with  two  conjugial  partners  is  into  the  ultimates  of  love 
therein,  and  these  depend  on  the  state  of  the  soul,  it  is  evident 

293 


355 


CONJUGIAL  LOVE 


whence  tliey  derive  this  perpetuality.  Fructification  also  is  per- 
petiial,  because  tlie  universal  sphere  of  generating  and  propagat- 
ing the  celestial  things  which  are  of  love,  and  the  spiritual  things 
which  are  of  wisdom,  and  thence  the  natural  things  which  are  of 
offspring,  proceeds  from  the  Lord,  and  fills  all  heaven  and  all  the 
world ;  and  that  celestial  sphere  fills  the  souls  of  all  men,  and 
descends  through  their  minds  into  the  body  even  to  its  ultimates, 
and  gives  the  power  of  generating.  But  this  cannot  be  the  case 
with  any  but  those  with  whom  a  passage  is  open  from  the  soul 
through  the  superior  and  inferior  principles  of  the  mind  into  the 
body  to  its  ultimates,  as  is  the  case  with  those  who  suffer  them- 
selves to  be  led  back  by  the  Lord  into  the  primeval  state  of  crea- 
tion. I  can  confirm  that  now  for  a  thousand  years  I  have  never 
wanted  faculty,  strength,  or  vigor,  and  that  I  am  altogether  a 
stranger  to  any  diminution  of  powers,  which  are  continually 
renewed  by  the  influx  of  the  above-mentioned  sphere,  and  in 
such  case  also  cheer  the  mind  (animum),  and  do  not  make  it  sad, 
as  is  the  case  with  those  who  suffer  the  loss  of  those  power;. 
Moreover  love  truly  conjugial  is  just  like  the  vernal  heat,  from 
the  influx  of  which  all  things  tend  to  germination  and  fructifica- 
tion ;  nor  is  there  any  other  heat  in  our  heaven  :  wherefore  with 
conjugial  partners  in  that  heaven  there  is  spring  in  its  perpetual 
conatus,  and  it  is  this  perpetual  conatus  from  which  the  above 
virtue  is  derived.  But  fructifications  with  us  in  heaven  are  dif- 
ferent from  those  with  men  on  earth.  With  us  fructifications  are 
spiritual,  which  are  the  fructifications  of  love  and  wisdom,  or  of 
good  and  troth:  the  wife  from  the  husband's  wisdom  receives 
into  herself  the  love  thereof;  and  the  husband  from  the  love 
thereof  in  the  wife  receives  into  himself  wisdom  ;  yea  the  wife  is 
actually  formed  into  the  love  of  the  husband's  wisdom,  which  is 
effected  by  her  receiving  the  propagations  of  his  soul  with  the 
delight  arising  therefrom,  in  that  she  desires  to  be  the  love  of  her 
husband's  wisdom:  thus  from  a  maiden  she  becomes  a  wife  and  a 
'ikeness.  Hence  also  love  with  its  inmost  friendship  with  the 
wife,  and  wisdom  with  its  happiness  with  the  husband,  are  con- 
tinually increasing,  and  this  to  eternity.  This  is  the  state  of  the 
augela  of  heaven."  When  the  angel  had  thus  spoken,  he  looked 
at  those  who  had  lately  come  from  the  world,  and  said  to  them, 
"  You  know  that,  while  you  were  in  the  vigor  of  love,  yon  loved 
your  married  partners  ;  but  when  your  appetite  was  gratified,  you 
regarded  them  with  aversion  ;  but  you  do  not  know  that  we  in 
heaven  do  not  love  our  married  partners  in  consequence  of  that, 
vigor,  but  that  we  have  vigor  in  consequence  of  love  and  derived 
from  it ;  and  that  as  we  perpetually  love  our  married  partners, 
we  have  perpetual  vigor:  if  therefore  you  can  invert  the  state, 
you  may  be  able  to  comprehend  this.  Does  not  he  who  per* 
petuallv  loves  a  married  partner,  love  her  with  the  whole  mind 
umd  wi  th  the  whole  body  '.  for  love  turns  every  thing  of  the  mind 

S94 


AND  ITS  CHASTE  DELIGHTS. 


355—357 


and  of  the  body  to  that  which  it  loves ;  and  as  this  is  done 
reciprocally,  it  conjoins  the  objects  so  that  they  become  a  one.' 
He  further  said,  "I  will  not  speak'  to  you  of  the  conjugial  love 
implanted  from  the  creation  in  males  and  females,  and  of  then- 
inclination  to  legitimate  conjunction,  or  of  the  faculty  of  prolj- 
fication  in  the  males,  which  makes  one  with  the  faculty  of  mul- 
tiplying wisdom  from  the  love  of  truth  ;  and  that  so  far  as  a  man 
loves  wisdom  from  the  love  thereof,  or  truth  from  good,  so  far 
he  is  in  love  truly  conjugial  and  iu  its  attendant  vigor." 

356.  When  he  had  spoken  these  words,  the  angel  was  silent ; 
and  from  the  spirit  of  his  discourse  the  novitiates  comprehended 
that  a  perpetual  faculty  of  enjoyment  is  communicable  ;  and  as 
this  consideration  rejoiced  their  minds,  they  exclaimed,  "  O  how 
happy  is  the  state  of  angels  !  We  perceive  that  you  in  the  hea- 
vens remain  for  ever  in  a  state  of  youth,  and  thence  in  the  vigor 
of  that  age  ;  but  tell  us  how  we  also  may  enjoy  that  vigor." 
The  angel  replied,  "Shun  adulteries  as  infernal,  and  approach 
the  Lord,  and  you  will  possess  it."  They  said,  "  We  will  do  so.'' 
But  the  angel  replied,  "You  cannot  shun  adulteries  as  infernal 
evils,  unless  you  in  like  manner  shun  all  other  evils,  because 
adulteries  are  the  complex  of  all ;  and  unless  you  slum  them, 
you  cannot  approach  the  Lord  ;  for  the  Lord  receives  no  others." 
After  this  the  angel  took  his  leave,  and  the  novitiate  spirits 
departed  sorrowful. 


ON  JEALOUSY. 

357.  The  subject  of  jealousy  is  here  treated  of,  because  it 
also  has  relation  to  conjugial  love.  There  is  a  just  jealousy  and 
an  unjust ; — a  just  jealousy  with  married  partners  who  mutually 
love  each  other,  with  whom  it  is  a  just  and  prudent  zeal  lest 
their  conjugial  love  should  be  violated,  and  thence  a  just  grief  if 
it  is  violated ;  and  an  unjust  jealousy  with  those  who  are  naturally 
suspicious,  and  whose  minds  are  sickly  in  consequence  of  viscous 
and  bilious  blood.  Moreover,  all  jealousy  is  by  some  accounted 
a  vice;  which  is  particularly  the  case  with  whoremongers,  who 
censure  even  a  just  jealousy.  The  term  jealousy  {zelotypia)  is 
derived  from  zeli  typus  (the  type  of  zeal),  and  there  is  a  type 
or  image  of  just  and  also  of  unjust  zeal;  but  we  will  explain 
these  distinctions  in  the  following  series  of  articles  :  I.  Zeal,  con- 
sidered  in  itself,  is  like  the  ardent  fire  of  love.  II.  The  burning 
or  fame  of  that  love,  which  is  zeal,  is  a  spiritual  burning  or  fame, 
arising  from  an  infestation  and  assault  of  the  love.  III.  The 
quality  of  a  man's  (homo)  zeal  is  according  to  the  quality  of  his 

295 


357,  358 


CONJUGIAL  LOVE 


love  ;  thus  it  differs  according  as  the  love  is  good  or  evil.  IV. 
The  zeal  of  a  good  love  and  the  zeal  of  an  evil  love  arc  alike  in 
externals,  but  altogether  unlike  in  internals.  V.  The  zeal  of  a 
good  love^  in  its  internals  contains  a  hidden  store  of  love  and 
friendship;  but  the  zeal  of  an  evil  love  in  its  internals  contains 
a  hidden  store  of  hatred  and  revenge.  VI.  The  zeal  of  con- 
jugial love  is  called  jealousy.  VII.  Jealousy  is  like  an  ardent 
fire  against  those  who  infest  love  exercised  towards  a  married 
partner,  and  like  a  terrible  fear  for  the  loss  of  that  love.  VIII. 
There  is  spiritual  jealousy  with  monogajnists,  and  natural  with 
polygamists.  IX.  Jealousy  with  those  married  partners  who  ten- 
derly love  each  other,  is  a  just  grief  grounded  in  sound  reason 
lest  conjugial  love  should  be  divided,  and  should  thereby  perish. 
X.  Jealousy  with  married  partners  who  do  not  love  each  other, 
is  grounded  in  several  causes :  arising  in  some  instances  from  va- 
rious mental  weaknesses.  XL  In  some  instances  there  is  not  any 
jealousy  ;  and  this  also  from  various  causes.  XII.  There  is  a 
jealousy  also  in  regard  to  concubines,  but  not  such  as  in  regard  to 
wives.  XIII.  Jealousy  likewise  exists  among  beasts  and  birds. 
XIV.  The  jealousy  of  men  and  husba?ids  is  different  from  that  of 
women  and  wives.  We  proceed  to  an  explanation  of  the  above 
articles. 

35S.  I.  Zeal,  considered  in  itself,  is  like  the  ardent 
fire  of  love.  What  jealousy  is  cannot  be  known,  unless  it  be 
known  wbat  zeal  is;  for  jealousy  is  the  zeal  of  conjugial  love. 
The  reason  why  zeal  is  like  the  ardent  fire  of  love  is,  because 
zeal  is  of  love,  which  is  spiritual  heat,  and  this  in  its  origin  is 
like  fire.  _  In  regard  to  the  first  position,  it  is  well  known  that 
zeal  is  of  love  :  nothing  else  is  meant  by  being  zealous,  and 
acting  from  zeal,  than  acting  from  the  force  of  love:  but  since 
when  it  exists,  it  appears  not  as  love,  but  as  unfriendly  and 
hostile,  offended  at  and  fighting  against  him  who  hurts  the  love, 
therefore  it  may  also  be  called  the  defender  and  protector  of  love  ; 
for  all  love  is  of  such  a  nature  that  it  bursts  into  indignation  and 
anger,  yea  into  fury,  whenever  it  is  disturbed  in  its  delights  : 
therefore  if  a  love,  especially  the  ruling  love,  be  touched,  there 
ensues  an  emotion  of  the  mind  ;  and  if  it  be  hurt,  there  ensues 
wrath.  From  these  considerations  it  may  be  seen,  that  zeal  is 
not  the  highest  degree  of  the  love,  but  that  it  is  ardent  love. 
The  love  of  one,  and  the  correspondent  love  of  another,  are  like 
two  confederates ;  but  when  the  love  of  one  rises  up  against  the 
love  of  another,  they  become  like  enemies  ;  because  love  is  the 
esse  of  a  man's  life  ;  therefore  he  that  assaults  the  .We,  assaults 
the  life  itself;  and  in  such  case  there  ensues  a  state  of  wrath 
against  the  assailant,  like  the  state  of  every  man  whose  life  is 
attempted  by  another.  Such  wrath  is  attendant  on  every  love, 
even  that  which  is  most  pacific,  as  is  very  manifest  in  the  case  of 
hens,  geese,  and  birds  of  every  kind  ;  which,  without  any  fear, 


AND  ITS  CHASTE  DELIGHTS. 


358— 3G1 


rise  against  and  fly  at  those  who  injure  their  young,  or  rob  them 
of  their  meat.  That  some  beasts  are  seized  with  anger,  and  wild 
beasts  with  fury,  it'  their  young  are  attacked,  or  their  prey  taken 
from  them,  is  well  known.  The  reason  why  love  is  said  to  burn 
like  fire  is,  because  love  is  spiritual  heat,  originating  in  the  fire 
of  the  angelic  sun,  which  is  pure  love.  That  love  is  heat  as  it 
were  from  fire,  evidently  appears  from  the  heat  of  living  bodies, 
which  is  from  no  other  source  than  from  their  love  ;  also  from 
the  circumstance  that  men  grow  warm  and  are  inflamed  accord- 
ing to  the  exaltation  of  their  love.  From  these  considerations 
it  is  manifest,  that  zeal  is  like  the  ardent  fire  of  love. 

.  359.  II.  TUE  BURNING  OK  FLAME  OF  THAT  LOVE,  WHICH 
IS    ZEAL,  IS    A  SPIRITUAL  BURNING    OR  FLAME,  ARISING  FROM  AN 

infestation  and  assault  of  the  love.  That  zeal  is  a  spiritual 
burning  or  flame,  is  evident  from  what  has  been  said  above.  As 
love  in  the  spiritual  world  is  heat  arising  from  the  sun  of  that 
world,  therefore  also  love  at  a  distance  appears  there  as  flame:  it 
is  thus  that  celestial  love  appears  with  the  angels  of  heaven;  and 
thus  also  infernal  love  ajjpears  with  the  spirits  of  hell :  but  it  is 
to  be  observed,  that  that  flame  does  not  burn  like  the  flame  of 
the  natural  world.  The  reason  why  zeal  arises  from  an  assault, 
of  the  love  is,  because  love  is  the  heat  of  every  one's  life;  where- 
fore when  the  life's  love  is  assaulted,  the  life's  heat  kindles  itself, 
resists,  and  bursts  forth  against  the  assailant,  and  acts  as  au 
enemy  by  virtue  of  its  own  strength  and  ability,  which  is  like 
flame  bursting  from  a  fire  upon  him  who  stirs  it :  that  it  is  like 
fire,  appears  from  the  sparkling  of  the  eyes  from  the  face  being 
inflamed,  also  from  the  tone  of  the  voice  and  the  gestures.  This 
is  the  effect  of  love,  as  being  the  heat  of  life,  to  prevent  its 
extinction,  and  with  it  the  extinction  of  all  cheerfulness,  vivacity, 
and  perceptibility  of  delight,  grounded  in  its  own  love. 

360.  It  may  be  expedient  here  to  show  how  the  love  by  being 
assaulted  is  inflamed  and  kindled  into  zeal,  like  fire  into  flame. 
Love  resides  in  a  man's  will ;  nevertheless  it  is  not  inflamed  in 
the  will  itself,  but  in  the  understanding;  for  in  the  will  it  is  like 
fire,  and  in  the  understanding  like  flame.  Love  in  the  will 
knows  nothing  about  itself,  because  there  it  is  not  sensible  of 
anything  relating  to  itself,  neither  does  it  there  act  from  itself; 
but  this  is  done  in  the  understanding  and  its  thought :  when 
therefore  the  will  is  assaulted,  it  provokes  itself  to  anger  in  the 
understanding,  which  is  effected  by  various  reasonings.  These 
reasonings  are  like  pieces  of  wood,  which  the  tire  inflames,  and 
which  thence  burn:  they  are  therefore  like  so  much  fuel,  or  so 
many  combustible  matters  which  give  occasion  to  that  spiritual 
flame,  which  is  very  variable. 

361.  We  will  here  unfold  the  true  reason  why  a  man  becomes 
inflamed  in  consequence  of  an  assault  of  his  love.  The  human 
form  in  its  inmost  principles  is  from  creation  a  form  of  love  and 

2(J7 


361,  362 


CONJUGIAL  LOVE 


wisdom.  In  man  there  are  all  the  affections  of  love,  and  thence 
all  the  perceptions  of  wisdom,  compounded  in  the  most  perfect 
order,  so  as  to  make  together  what  is  unanimous,  and  thereby  a 
one.  Those  affections  and  perceptions  are  rendered  substantial ; 
for  substances  are  their  subjects.  Since  therefore  the  human 
form  is  compounded  of  these,  it  is  evident  that,  if  the  love  is 
assaulted,  this  universal  form  also,  with  everything  therein,  is 
assaulted  at  the  same  instant,  or  together  with  it.  And  as  the 
desire  to  continue  in  its  form  is  implanted  from  creation  in  all 
living  things,  therefore  this  principle  operates  in  every  general 
compound  by  derivation  from  the  singulars  of  which  it  is  com- 
pounded, and  in  the  singulars  by  derivation  from  the  general 
compound  :  hence  when  the  love  is  assaulted,  it  defends  itself 
by  its  understanding,  and  the  understanding  [defends  itself] 
by  rational  and  imaginative  principles,  whereby  it  represents  to 
itself  the  event;  especially  by  such  as  act  in  unity  with  the  love 
which  is  assaulted:  and  unless  this  was  the  case  the  above  form 
would  wholly  fall  to  pieces,  in  consequence  of  the  privation  of 
that  love.  Hence  then  it  is  that  love,  in  order  to  resist  assaults, 
hardens  the  substance  of  its  form,  and  sets  them  erect,  as  it 
were  in  crests,  like  so  many  sharp  prickles,  that  is,  crisps  itself; 
such  is  the  provoking  of  love  which  is  called  zeal :  wherefore  if 
there  is  no  opportunity  of  resistance,  there  arise  anxiety  and 
grief,  because  it  foresees  the  extinction  of  interior  life  with  its 
delights.  But  on  the  other  hand,  if  the  love  is  favored  and 
cherished,  the  above  form  unbends,  softens,  and  dilates  itself; 
and  the  substances  of  the  form  become  gentle,  mild,  meek,  and 
alluring. 

362.  III.  TlIE  QUALITY  OF  A  MAN'S  ZEAL  IS  ACCORDING 
TO  THE    QUALITY   OF    HIS    LOVE;  THUS  IT    DIFFERS  ACCORDING  AS 

the  love  is  good  or  evil.  Since  zeal  is  of  love,  it  follows 
that  its  quality  is  such  as  the  quality  of  the  love  is  ;  and  as  there 
are  in  general  two  loves,  the  love  of  what  is  good  and  thence  of 
what  is  true,  and  the  love  of  what  is  evil  and  thence  of  what  is 
false,  hence  in  general  there  is  a  zeal  in  favor  of  what  is  good 
and  thence  of  what  is  true,  and  in  favor  of  what  is  evil  and 
thence  of  what  is  false.  But  it  is  to  be  noted,  that  of  each  love 
there  is  an  infinite  variety.  This  is  very  manifest  from  the  angels 
of  heaven  and  the  spirits  of  hell  ;  both  of  whom  in  the  spiritual 
world  are  the  forms  of  their  respective  love  ;  and  yet  there  is  not 
one  angel  of  heaven  absolutely  like  another  as  to  face,  speech, 
gait,  gesture,  and  manner;  nor  any  spirit  of  hell;  yea  neither 
can  there  be  to  eternity,  howsoever  they  be  multiplied  into 
myriads  of  myriads.  Hence  it  is  evident,  that,  there  is  an  infinite 
variety  of  loves,  because  there  is  of  their  forms.  The  case  is 
the  same  with  zeal,  as  being  of  the  love ;  the  zeal  of  one  can- 
not be  absolutely  like  or  the  same  with  the  zeal  of  another.  In 
general  there  are  the  zeal  of  a  good  and  the  zeal  of  an  evil  love. 
2<JS 


AND  ITS  CHASTE  DELIGHTS. 


3G3— 305 


363.    IV.  The  zeal  of  a  good  love  and  the  zeal  of 

AN     EVIL    LOVE    ABE    ALIKE    IN    EXTERNALS,     BUT  ALTOGETHER 

different  in  internals.  Zeal  in  externals,  with  every  one, 
appears  like,  anger  and  wrath ;  for  it  is  love  enkindled  and  in- 
flamed to  defend  itself  against  a  violator,  and  to  remove  him. 
The  reason  why  the  zeal  of  a  good  love  and  the  zeal  of  an  evil 
love  appear  alike  in  externals  is,  because  in  both  eases  love 
while  it  is  in  zeal,  burns  ;  but  with  a  good  man  only  in  externals, 
whereas  with  an  evil  man  it  burns  in  both  externals  and  inter- 
nals ;  and  when  internals  are  not  regarded,  the  zeals  appear 
alike  in  externals  ;  but  that  they  are  altogether  different  in 
internals  will  be  seen  in  the  next  article.  That  zeal  appears  in 
externals  like  anger  and  wrath,  may  be  seen  and  heard  from  all 
those  who  speak  and  act  from  zeal  ;  as  for  example,  from  a  priest 
while  he  is  preaching  from  zeal,  the  tone  of  whose  voice  is  high, 
vehement,  sharp,  and  harsh ;  his  face  is  heated  and  perspires  ; 
he  exerts  himself,  beats  the  pulpit,  and  calls  forth  fire  from  hell 
against  those  who  do  evil:  and  so  in  many  other  cases. 

361.  In  order  that  a  distinct  idea  may  be  formed  of  zeal  as 
influencing  the  good,  and  of  zeal  as  influencing  the  wicked,  and 
of  their  dissimilitude,  it  is  necessary  that  some  idea  be  previously 
formed  of  men's  internals  and  externals.  For  this  purpose,  let 
us  take  a  common  idea  on  the  subject,  as  being  adapted  to 
general  apprehension,  and  let  it  be  exhibited  by  the  cuse  of  a 
nut  or  an  almond,  and  their  kernels.  With  the  good,  the 
internals  are  like  the  kernels  within  as  to  their  soundness  and 
goodness,  encompassed  with  their  usual  and  natural  husk;  with 
the  wicked,  the  case  is  altogether  different,  their  internals  are 
like  kernels  which  are  either  not  eatable  from  their  bitterness, 
or  rotten,  or  worm-eaten ;  whereas  their  externals  are  like  the 
shells  or  husks  of  those  kernels,  either  like  the  natural  shells  oi 
husks,  or  shining  bright  like  shell-hsh,  or  speckled  like  the 
stones  called  irises,  buch  is  the  appearance  of  their  externals, 
within  which  the  above-mentioned  internals  lie  concealed.  The 
case  is  the  same  with  their  zeal. 

365.    V.  The  zeal  of  a  good  love   in  its  internals 

CONTAINS  A  HIDDEN  STORE  OF  LOVE  AND  FRIENDSHIP  ;  BUT  THE 
ZEAL  OF  AN  EVIL  LOVE    IN    ITS    INTERNALS    CONTAINS   A  HIDDEN 

store  of  hatred  and  revenge.  It  was  said  just  above,  that 
zeal  in  externals  appears  like  anger  and  wrath,  as  well  with  those 
who  are  in  a  good  love,  as  with  those  who  are  in  an  evil  love : 
but  whereas  the  internals  are  different,  the  anger  and  wrath  in 
each  case  differs  from  that  of  the  other,  and  the  difference  is  as 
follows :  1.  The  zeal  of  a  good  love  is  like  a  heavenly  name, 
which  in  one  case  bursts  out  upon  another,  but  only  defends  itself, 
and  that  against  a  wicked  person,  as  when  he  rushes  into  the  tire 
and  is  burnt :  but  the  zeal  of  an  evil  love  is  like  an  infernal 
tlame,  which  of  itself  bursts  forth  and  rushes  on,  and  is  desirous 

299 


365—368 


CONJUGIAL  LOVE 


to  consume  another.  2.  The  zeal  of  a  good  love  instantly  burns 
away  and  is  allayed  when  the  assailant  ceases  to  assault ;  but 
the  zeal  of  an  evil  love  continues  and  is  not  extinguished.  3. 
This  is  because  the  internal  of  him  who  is  in  the  love  of  good 
is  it  in  itself  mild,  soft,  friendly,  and  benevolent  ;  wherefore 
when  his  external,  with  a  view  of  defending  itself,  is  tierce, 
harslu  and  haughty,  and  thereby  acts  with  rigor,  still  it  is  tem- 
pered by  the  good  in  which  he  is  internally  :  it  is  otherwise  with 
the  wicked  ;  with  such  the  internal  is  unfriendly,  without  pity, 
harsh,  breathing  hatred  and  revenge,  and  feeding  itself  with 
their  delights  ;  and  although  it  is  reconciled,  still  those  evils  lie 
concealed  as  lires  in  wood  underneath  the  embers  ;  and  these 
fires  burst  forth  after  death,  if  not  in  this  world. 

366.  Since  zeal  in  externals  appears  alike  both  in  the  good 
and  the  wicked,  and  since  the  ultimate  sense  of  the  Word  con- 
sists of  correspondence  and  appearances,  therefore  in  the  Word, 
it  is  very  often  said  of  Jehovah  that  he  is  angry  and  wrathful, 
that  he  revenges,  punishes,  casts  into  hell,  with  many  other  things 
which  are  appearances  of  zeal  in  externals  ;  hence  also  it  is  that 
he  is  called  zealous  :  whereas  there  is  not  the  least  of  anger,  wrath, 
and  revenge  in  him ;  for  he  is  essential  mercy,  grace  and  cle- 
mency, thus  essential  good,  in  whom  it  is  impossible  such  evil 
passions  can  exist.  But  on  this  subject  see  more  particulars  in 
the  treatise  on  Heaven  and  Hell,  n.  545 — 550 ;  and  in  the 
Apocalypse  Revealed,  n.  494,  49S,  525,  714,  806. 

367.  VI.  The  zeal  of  conjugial  love  is  called  jealousy. 
Zeal  in  favor  of  truly  conjugial  love  is  the  chief  of  zeals;  because 
that  love  is  the  chief  of  loves,  and  its  delights,  in  favor  of  which 
also  zeal  operates,  are  the  chief  delights;  for,  as  was  shewn 
above,  that  love  is  the  head  of  all  loves.  The  reason  of  this  is, 
because  that  love  induces  in  a  wife  the  form  of  love,  and  in  a 
husband  the  form  of  wisdom;  and  from  these  forms  united  into 
one,  nothing  can  proceed  but  what  savors  of  wisdom  and  at  the 
same  time  of  love.  As  the  zeal  of  conjugial  love  is  the  chief 
of  zeals,  therefore  it  is  called  by  a  new  name,  Jealousy,  which 
is  the  very  type  of  zeal. 

368.  VLL   Jkalousy  is  like  an  ardent  fire  against 

THOSE  WHO  INFEST  LOVE  EXERCISED  TOWARDS  A  MARRIED 
PARTNER,  AND    LIKE    A  TERRIBLE    FEAR  FOR  THE    LOSS    OF  THAT 

love.  The  subject  here  treated  of  is  Jealousy  of  those  who 
are  in  spiritual  love  with  a  married  partner;  in  the  following 
article  we  shall  treat  of  the  jealousy  of  those  who  are  in  natural 
love;  and  afterwards  of  the  jealousy  of  those  who  are  in  love 
truly  conjugial.  With  those  who  are  in  spiritual  love  the  jealousy 
is  various,  because  their  love  is  various;  for  one  love,  whether 
spiritual  or  natural,  is  never  altogether  alike  with  two  persons, 
still  less  with  several.  The  reason  why  spiritual  jealousy,  01 
jealousy  with  the  spiritual,  is  like  an  ardent  tire  raging  against 
300 


AND  ITS  CHASTE  DELIGHT9. 


368—370 


those  who  infest  their  conjugial  love,  is,  because  with  them  the 
first  principle  of  love  is  in  the  internals  of  each  party,  and  their 
love  from  its  first  principle  follows  its  principiates,  even  to  its 
ultimates,  by  virtue  of  which  ultimates  and  at  the  same  time  of 
first  principles,  the  intermediates  which  are  of  the  mind  and 
body,  are  kept  in  lovely  connection.  These,  being  spiritual, 
in  their  marriage  regard  union  as  an  end,  and  in  union  spiritual 
rest  and  the  pleasantness  thereof :  now,  as  they  have' rejected 
disunion  from  their  minds,  therefore  their  jealousy  is  like  a  fire 
stirred  up  and  darting  forth  against  those  who  infest  them. 
The  reason  why  it  is  also  like  a  terrible  fear  is,  because  their  spi- 
ritual love  intends  that  they  be  one;  if  therefore  there  exists  a 
chance,  or  happens  an  appearance  of  separation,  a  fear  ensues 
as  terrible  as  when  two  united  parts  are  torn  asunder.  This 
description  of  jealousy  was  given  me  from  heaven  by  those 
who  are  in  spiritual  conjugial  love ;  for  there  are  a  natural,  a 
spiritual,  and  a  celestial  conjugial  love;  concerning  the  natural 
and  the  celestial  conjugial  love,  and  their  jealousy,  we  shall  take 
occasion  to  speak  in  the  two  following  articles. 

369.  VIII.  There  is  spiritual  jealousy  with  mono- 
gamists, and  natural  with  polygamists.  The  reason  why 
spiritual  jealousy  exists  with  monogamists  is,  because  they  alone 
can  receive  spiritual  conjugial  love,  as  has  been  abundantly 
shewn  above.  It  is  said  that  it  exists;  but  the  meaning  is  that 
it  is  capable  of  existing.  That  it  exists  only  with  a  very  few  in 
the  Christian  world,  where  there  are  monogamical  marriages, 
but  that  still  it  is  capable  of  existing  there,  has  also  been  con- 
firmed above.  That  with  polygamists  conjugial  love  is  natural, 
may  be  seen  in  the  chapter  on  Polygamy,  n.  345,  347  ;  in  like 
manner  jealousy  is  natural  in  the  same  case,  because  this  fol- 
lows love.  "What  the  quality  of  jealousy  is  among  polygamists, 
we  are  taught  from  the  relations  of  those  who  have  been  eye- 
witnesses of  its  effects  among  the  orientals:  these  effects  are, 
that  wives  and  concubines  are  guarded  as  prisoners  in  work- 
houses, and  are  withheld  from  and  prohibited  all  communication 
with  men ;  that  into  the  women's  apartments,  or  the  closets  of 
their  confinement,  no  man  is  allowed  to  enter  unless  attended 
by  a  eunuch  ;  and  that  the  strictest  watch  it  set  to  observe 
whether  any  of  the  women  look  with  a  lascivious  eye  or  counte- 
nance at  a  man  as  he  passes  ;  and  that  if  this  be  observed,  the 
woman  is  sentenced  to  the  whip  ;  and  in  case  she  indulges  her 
lasciviousness  with  any  man,  whether  introduced  secretly  into 
her  apartment,  or  from  home,  she  is  punished  with  death. 

370.  From  these  considerations  it  is  plainly  seen  what  is  the 
quality  of  the  fire  of  jealousy  into  which  polygamical  conjugial 
love  enkindles  itself, — that  it  is  into  anger  and  revenge ;  into 
anger  with  the  meek,  and  into  revenge  with  the  fierce.  The 
reason  of  this  effect  is,  because  their  love  is  natural,  and  does 

301 


370—372 


CONJUGIAL  LOVE 


not  partake  of  anything  spiritual.  This  is  a  consequence  of 
■what  is  demonstrated  in  the  chapter  on  Polygamy, — that  poly 
gamy  is  lasciviousness,  n.  315  ;  and  that  a  polygamist,  so  long  as 
he  remains  such,  is  natural,  and  cannot  become  spiritual,  n.  347. 
But  the  fire  of  jealousy  is  different  with  natural  monogamists, 
whose  love  is  inflamed  not  so  much  against  the  women  as  against 
those  who  do  violence,  becoming  anger  against  the  latter,  and 
cold  against  the  former  :  it  is  otherwise  with  polygamists,  whose 
fire  of  jealousy  burns  also  with  the  rage  of  revenge  :  this  likewise 
is  one  of  the  reasons  why,  after  the  death  of  polygamists,  their 
concubines  and  wives  are  for  the  most  part  set  free,  and  are  sent 
to  seraglios  not  guarded,  to  employ  themselves  in  the  various 
elegant  arts  proper  to  women. 

371.  IX.  Jealousy  with  those  married  partners  who 

TENDERLY  LOVE  EACH  OTHER,  IS  A  JUST  GRIEF  GROUNDED  IN 
SOUND     REASON     LEST      CON.IUGIAL     LOVE     SHOULD     BE  DIVIDED, 

and  should  tiiereby  perish.  All  love  is  attended  with  fear 
mid  grief;  fear  lest  it  should  perish,  and  grief  in  case  it  perishes  : 
•  t  is  the  same  with  conjugial  love;  but  the  fear  and  grief  attend- 
ing this  love  is  called  zeal  or  jealousy.  The  reason  why  this 
Heal,  with  married  partners  who  tenderly  love  each  other,  is 
just  and  grounded  in  sound  reason,  is,  because  it  is  at  the  same 
lime  a  fear  for  the  loss  of  eternal  happiness,  not  only  of  its 
own  but  also  of  its  married  partner's,  and  because  also  it  is  a 
defence  against  adultery.  In  respect  to  the  first  consideration, 
— that  it  is  a  just  fear  for  the  loss  of  its  own  eternal  happiness 
and  of  that  of  its  married  partner,  it  follows  from  every  thing 
which  has  been  heretofore  adduced  concerning  love  truly  con- 
j  igial  ;  and  also  from  this  consideration,  that  married  partners 
derive  from  that  love  the  blessedness  of  their  souls,  the  satis- 
fiction  of  their  minds,  the  delight  of  their  bosoms,  and  the 
pleasure  of  their  bodies;  and  since  these  remain  with  them  to 
<  terniry,  each  party  lias  a  fear  for  eternal  happiness.  That  the 
above  zeal  is  a  just  defence  against  adulteries,  is  evident:  hence 
it  is  like  a  fire  raging  against  violation,  and  defending  itself 
against  it.  From  these  considerations  it  is  evident,  that  who- 
ever loves  a  married  partner  tenderly,  is  also  jealous,  but  is  just 
and  discreet  according  to  the  man's  wisdom. 

372.  It  was  said,  that  in  conjugial  love  there  is  implanted  a 
fear  lest  it  should  be  divided,  and  a  grief  lest  it  should  perish,  and 
that  its  zeal  is  like  a  tire  raging  against  violation.  Some  time 
ago,  when  meditating  on  this  subject,  I  asked  the  zealous  angels 
concerning  the  seat  of  jealousy  ?  They  said,  that  it  is  in  the 
understanding  of  the  man  who  receives  the  love  of  a  married 
partner  ami  returns  it ;  and  that  its  quality  there  is  according 
to  his  wisdom  :  they  said  further,  that  jealousy  has  in  it  somewhat 
in  common  with  honor,  which  also  resides  in  conjugial  love  ;  for 
he  that  loves  his  wife,  aleo  honors  her.     In  regard  to  zeal's 


AND  ITS  CHA6TK  DELIGHTS. 


372—374 


residing  with  a  man  in  his  understanding,  they  assigned  this 
reason  ;  hecause  conjugial  love  defends  itselfby  the  understanding, 
as  good  does  by  truth;  so  the  wife  defends  those  things  which 
are  common  with  the  man,  by  her  husband;  and  that  on  this 
account  zeal  is  implanted  in  the  men,  and  by  them,  and  for 
their  sake,  in  the  women.  To  the  question  as  to  the  region  of 
the  mind  in  which  jealousy  resides  with  the  men,  they  replied, 
in  their  souls,  because  it  is  also  a  defence  against  adulteries  ;  and 
because  adulteries  principally  destroy  conjugial  love,  that  when 
there  is  danger  of  the  violation  of  that  love,  the  man's  under- 
standing grows  hard,  and  becomes  like  a  horn,  with  which  he 
strikes  the  adulterer. 

373.  X.   Jealousy  with  married  partners  who  do  not 

LOVE  EACH  OTHER,  IS  GROUNDED  IN  SEVERAL  CAUSES  ;  ARIS 
ING    IN    SOME    INSTANCES    FROM     VARIOUS    MENTAL  WEAKNESSES. 

The  causes  why  married  partners  who  do  not  mutually  love  each 
other,  are  yet  jealous,  are  principally  the  honor  resulting  from 
power,  the  fear  of  defamation  with  respect  both  to  the  man  him- 
self and  also  to  his  wife,  and  the  dread  lest  domestic  affairs  should 
fall  into  confusion.  It  is  well  known  that  the  men  have  honor 
resulting  from  power,  that  is,  that  they  are  desirous  of  being- 
respected  in  consequence  thereof;  for  so  long  as  they  have  this 
honor,  they  are  as  it  were  of  an  elevated  mind,  and  not  dejected 
when  in  the  company  of  men  and  women  :  to  this  honor  also  is 
attached  the  name  of  bravery;  wherefore  military  officers  have  it 
more  than  others.  That  the  fear  of  defamation,  with  respect 
both  to  the  man  himself  and  also  to  his  wife,  is  a  cause  of 
jealousy  that  agrees  with  the  foregoing:  to  which  may  be  added, 
that  living  with  a  harlot,  and  debauched  practices  in  a  house,  arc 
accounted  infamous.  The  reason  why  some  are  jealous  through 
a  dread  lest  their  domestic  affairs  should  fall  into  confusion,  is 
because,  so  far  as  this  is  the  case,  the  husband  is  made  light  of. 
and  mutual  services  and  aids  are  withdrawn  ;  but  with  some  in 
process  of  time  this  jealousy  ceases  and  is  annihilated,  and  with 
some  it  is  changed  into  the  mere  semblance  of  love. 

374.  That  jealousy  in  certain  cases  arises  from  various  mental 
weaknesses,  is  not  unknown  in  the  world ;  for  there  are  jealous 
persons,  who  are  continually  thinking  that  their  wives  are  un- 
faithful, and  believe  thein  to  be  harlots,  merely  because  they  hear 
or  see  them  talk  in  a  friendly  manner  with  or  about  men.  There 
are  several  vitiated  affections  of  the  mind  which  induce  this  weak- 
ness ;  the  principal  of  which  is  a  suspicious  fancy,  which  if  it 
be  long  cherished,  introduces  the  mind  into  societies  of  similar 
spirits,  from  whence  it  cannot  without  difficulty  be  rescued  ;  it 
also  confirms  itself  in  the  body,  by  rendering  the  serum,  and 
consequently  the  blood,  viscous,  tenacious,  thick,  slow,  and  acrid; 
a  defect  of  strength  also  increases  it ;  for  the  consequence  of  such 
defect  is,  that  the  mind  cannot  be  elevated  from  its  suspicious 

303 


374—376 


CONJUGIAL  LOVE 


fancies ;  for  the  presence  of  strength  elevates,  and  its  absence 
depresses,  the  latter  causing  the  mind  to  sink,  give  way,  and 
become  feeble  ;  in  which  case  it  immerses  itself  more  and  more 
in  the  above  fancy,  till  it  grows  delirious,  and  thence  takes 
delight  in  quarrelling,  and,  so  far  as  is  allowable,  in  abuse. 

375.  There  are  also  several  countries,  which  more  than  others 
labor  under  this  weakness  of  jealousy  :  in  these  the  wives  are 
imprisoned,  are  tyrannically  shut  out  from  conversation  with 
men,  are  prevented  from  even  looking  at  them  through  the  win- 
dows, by  blinds  drawn  down,  and  are  terrified  by  threats  of  death 
if  the  cherished  suspicion  shall  appear  well  grounded;  not  to 
mention  other  hardships  which  the  wives  in  those  countries  suffer 
from  their  jealous  husbands.  There  are  two  causes  of  this 
jealousy ;  one  is,  an  imprisonment  and  suffocation  of  the  thoughts 
in  the  spiritual  things  of  the  church ;  the  other  is,  an  inward 
desire  of  revenge.  As  to  the  first  cause, — the  imprisonment  and 
suffocation  of  the  thoughts  in  the  spiritual  things  of  the  church, 
its  operation  and  effect  may  be  concluded  from  what  has  been, 
proved  above, — that  every  one  has  conjugial  love  according  to  the 
state  of  the  church  with  him,  and  as  the  church  is  from  the 
Lord,  that  that  love  is  solely  from  the  Lord,  n.  130,  131  ;  when 
therefore,  iustead  of  the  Lord,  living  and  deceased  men  are 
approached  and  invoked,  it  follows,  that  the  state  of  the  church 
is  such  that  conjugial  love  cannot  act  in  unity  with  it;  and  the 
less  so  while  the  mind  is  terrified  into  that  worship  by  the  threats 
of  a  dreadful  prison  :  hence  it  comes  to  pass,  that  the  thoughts, 
together  with  the  expressions  of  them  in  conversation,  are  violently 
seized  and  suffocated  ;  and  when  they  are  suffocated,  there  is  an 
influx  of  such  things  as  are  either  contrary  to  the  church,  or 
imaginary  in  favor  of  it;  the  consequence  of  which  is,  heat  in 
favor  of  harlots  and  cold  towards  a  married  partner  ;  from  which 
two  principles  prevailing  together  in  one  subject,  such  an  uncon- 
querable fire  of  jealousy  flows  forth.  As  to  the  second  cause, — 
t lie  inward  desire  of  revenge,  this  altogether  checks  the  influx 
of  conjugial  love,  and  swallows  it  up,  and  changes  the  delight 
thereof,  which  is  celestial,  into  the  delight  of  revenge,  which  is 
infernal  ;  and  the  proximate  determination  of  this  latter  is  to  the 
wife.  There  is  also  an  appearance,  that  the  unheal thiuesa  of  the 
atmosphere,  which  in  those  regions  is  impregnated  with  the 
poisonous  exhalations  of  the  surrounding  country,  is  an  addi- 
tional cause. 

376.  XI.  In  soiie  instances  there  is  not  any  jealousy: 
and  this  also  fko3x  vakious  causes.  There  are  several  causes 
of  there  being  no  jealousy,  and  of  its  ceasing.  The  absence  of 
jealousy  is  principally  with  those  who  make  no  more  account  of 
conjugial  than  of  adulterous  love,  and  at  the  same  time  are  so  void 
of  honorable  feeling  as  to  slight  the  reputation  of  a  name :  they^ 
ure  not  unlike  married  pimps.  There  is  no  jealousy  likewise  with 

304 


AND  ITS  CHASTK  DELIGHTS. 


376—378 


those  who  have  rejected  it  from  a  confirmed  persuasion  that  it 
infests  the  mind,  and  thas  it  is  useless  to  watch  a  wife,  and  that 
to  do  so  serves  only  to  incite  her,  and  that  therefore  it  is  better 
to  shut  the  eyes,  and  not  even  to  look  through  the  key-hole,  lest 
any  thing  should  be  discovered.  Some  have  rejected  jealousy 
on  account  of  the  reproach  attached  to  the  name,  and  under  the 
idea  that  any  one  who  is  a  real  man,  is  afraid  of  nothing:  some 
have  been  driven  to  reject  it  lest  their  domestic  affairs  should 
suffer,  and  also  lest  they  should  incur  public  censure  in  case  the 
wife  was  convicted  of  the  disorderly  passion  of  wich  she  is 
accused.  Moreover  jealousy  passes  off  into  no  jealousy  with 
those  who  grant  license  to  their  wives,  either  from  a  want  of 
ability,  or  with  a  view  to  the  procreation  of  children  for  the  sake 
of  inheritance,  also  in  some  cases  with  a  view  to  gain,  and  so 
forth  There  are  also  disorderly  marriages,  in  which, by  mutual 
consent,  the  licence  of  unlimited  amour  is  allowed  to  each  party, 
and  yet  they  are  civil  and  complaisant  to  each  other  when  they 
meet. 

377.  XII.  There  is  a  jealousy  also  in  regard  to  con- 
cubines, BUT  NOT   SUCH  AS  IN  REGARD  TO   WIVES.     Jealousy  ill 

regard  to  wives  originates  in  a  man's  inmost  principles  ;  but 
jealousy  in  regard  to  concubines  originates  in  external  principles  ; 
they  therefore  differ  in  kind.  The  reason  why  jealousy  in  regard 
to  wives  originates  in  inmost  principles  is,  because  conjugial  love 
resides  in  them  :  the  reason  why  it  resides  there  is,  because 
marriage  from  the  eternity  of  its  compact  established  by  covenant, 
and  also  from  an  equality  of  right,the  right  of  each  party  being 
transferred  to  the  other,  unites  souls,  and  lays  a  superior  obliga- 
tion on  minds:  this  obligation  and  that  union,  once  impressed, 
remain  inseparable,  whatever  be  the  quality  of  the  love  after- 
wards, whether  it  be  warm  or  cold.  Hence  it  is  that  an  invita- 
tion to  love  coming  from  a  wife  chills  the  whole  man  from  the 
inmost  principles  to  the  outermost ;  whereas  an  invitation  to  love 
coming  from  a  concubine  has  not  the  same  effect  upon  the  object 
of  her  love.  To  jealousy  in  regard  to  a  wife  is  added  the  earnest 
desire  of  reputation  with  a  view  to  honor  ;  and  there  is  no  such 
addition  to  jealousy  in  regard  to  a  concubine.  Nevertheless 
both  kinds  of  jealousy  vary  according  to  the  seat  of  the  love 
received  by  the  wife  and  by  the  concubine  ;  and  at  the  same  time 
according  to  the  state  of  the  judgment  of  the  man  receiving  it. 

378.  XIII.  Jealousy  likewise  exists  among  beasts  and 
birds.  That  it  exists  among  wild  beasts,  as  lions,  tigers,  bears, 
and  several  others,  while  they  have  whelps,  is  well  known  ;  and 
also  among  bulls,  although  they  have  not  calves:  it  is  most 
conspicuous  among  dung-hill  cocks,  who  in  favor  of  their  hens 
fight  with  their  rivals  even  to  death  :  the  reason  why  the  latter 
have  such  jealousy  is,  because  they  are  vain-glorious  lovers,  and 
the  glory  of  that  love  cannot  endure  an  equal  ;  that  they  are 

20  305 


378—380 


CONJUGIAL  LOVE 


vain-glorious  lovers,  above  every  genus  and  species  of  birds,  is 
manifest  from  their  gestures,  nods,  gait,  and  tone  of  voice. 
That  the  glory  of  honor  with  men,  whether  lovers  or  not,  excites, 
increases,  and  sharpens  jealousy,  has  been  confirmed  above. 

379.  XIV.  The  jealousy  of  men  and  husbands  is  dif- 
ferent from  that  of  women  and  wrvES.  The  differences 
cannot  however  be  distinctly  pointed  out,  since  the  jealousy  of 
married  partners  who  love  each  other  spiritually,  differs  from 
that  of  married  parners  who  love  each  other  merely  naturally, 
and  differs  ao;ain  with  those  who  disagree  in  minds,  and  also  with 
those  who  have  subjected  their  consorts  to  the  yoke  of  obedience. 
The  jealousies  of  men  and  of  women  considered  in  themselves 
are  different,  because  from  different  origins:  the  origin  of  the 
jealousies  of  men  is  in  the  understanding,  whereas  of  women  it 
is  in  the  will  applied  to  the  understanding  of  the  husband  :  the 
jealousy  of  a  man  therefore,  is  like  a  flame  of  wrath  and  anger  ; 
whereas  that  of  a  woman  is  like  afire  variously  restrained,  by  fear, 
by  regard  to  the  husband,  by  respect  to  her  own  love,  and  by  her 
prudence  in  not  revealing  this  love  to  her  husband  by  jealous}' : 
they  differ  also  because  wives  are  loves,  and  men  recipients 
thereof;  and  wives  are  unwilling  to  squander  their  love  upon  the 
men,  but  the  case  is  not  so  with  the  recipients  towards  the  wives. 
With  the  spiritual,  however,  it  is  otherwise ;  with  these  the 
lealousy  of  the  man  is  transferred  into  the  wife,  as  the  love  of 
i  he  wife  is  transferred  into  the  husband  ;  therefore  with  each 
party  it  appears  like  itself  against  the  attempts  of  a  violator;  but 
the  jealousy  of  the  wife  is  inspired  into  the  husband  against  the 
attempts  of  the  violating  harlot,  which  is  like  grief  weeping,  and 

moving  the  conscience. 

******* 

380.  To  the  above  I  shall  add  two  memorable  relations. 
I  was  once  in  much  amazement  at  the  great  multitude  of  men 
vdio  ascribe  creation,  and  consecpiently  whatever  is  under  the  sun 
and  above  it,  to  nature  ;  expressing  the  real  sentiments  of  their 
hearts  as  to  the  visible  things  of  the  world,  by  this  question, 
"What  are  these  but  the  works  of  nature?"  And  when  they 
are  asked  why  they  ascribe  them  to  nature  and  not  to  God,  when 
nevertheless  they  occasionally  join  in  the  general  confession,  that 
God  has  created  nature,  and  therefore  they  might  as  well  ascribe 
creation  to  God  as  to  nature,  they  return  for  answer,  with  an 
internal  tone  of  voice,  which  is  scarcely  audible,  "  What  is  God 
hut  nature  ?"  From  this  persuasion  concerning  nature  as  the 
creator  of  the  universe,  and  from  this  folly  which  has  to  them 
the  semblance  of  wisdom,  all  such  persons  appear  so  full  of  their 
own  importance,  that  they  regard  all  those  who  Hcknowledge  the 
creation  of  the  universe  to  be  from  God,  as  so  many  ants  which 
creep  along  the  ground  and  tread  in  a  beaten  path,  and  in  some 
cases  as  butterflies  which  fly  in  the  air  ;  ridiculing  their  opinions 

3uG 


AND  ITS  CHASTE  DELIGHTS. 


380 


as  dreams,  because  they  see  what  they  do  not  see,  and  deciding 
all  by  the  question,  "  Who  has  seen  God,  and  who  has  not  seen 
nature  V  While  I  was  thus  amazed  at  the  great,  multitude  of 
such  persons,  there  stood  near  me  an  angel,  who  asked  me, 
"What  is  the  subject  of  your  meditation?"  I  replied,  "It  is 
concerning  the  great  multitude  of  such  as  believe  that  nature 
created  the  universe."  The  angel  then  said  to  me,  "  All  hell 
consists  of  such  persons,  who  are  there  called  satans  and  devils; 
satans,  if  they  have  confirmed  themselves  in  favor  of  nature  to 
the  denial  of  God,  and  devils,  if  they  have  lived  wickedly,  and 
thereby  rejected  all  acknowledgement  of  God  from  their  hearts  ; 
but  I  will  lead  you  to  the  gymnasia,  which  are  in  the  south-west, 
where  such  persons  dwell,  having  not  yet  departed  to  their  infernal 
abodes."  He  took  me  by  the  hand  and  led  me  there.  I  saw- 
some  small  houses,  in  which  were  apartments  for  the  studious, 
and  in  the  midst  of  them  one  which  served  as  a  principal  hall  to 
the  rest.  It  was  constructed  of  a  pitchy  kind  of  stone,  covered 
with  a  sort  of  glazed  plates,  that  seemed  to  sparkle  with  gold  and 
silver,  like  the  stones  called  Glacies  Maries ;  and  here  and  there 
were  interspersed  shells  which  glittered  in  like  manner.  We 
approached  and  knocked  at  the  door,  which  was  presently  opened 
by  one  who  bade  us  welcome.  He  then  went  to  the  table,  and 
fetched  four  books,  and  said,  "These  books  are  the  wisdom 
which  is  at  this  day  the  admiration  of  many  kingdoms:  this 
book  or  wisdom  is  the  admiration  of  many  in  France,  this  of 
many  in  Germany,  this  of  some  in  Holland,  and  this  of  some 
in  England;"  He  further  said,  "If  you  wish  to  see  it,  1  will 
"ause  these  four  books  to  shine  brightly  before  your  eyes :  he  then 
poured  forth  and  spread  around  them  the  glory  of  his  own  repu- 
tation, and  the  books  presently  shone  as  with  light;  but  this 
light  instantly  vanished  from  our  sight.  We  then  asked  him 
what  he  was  now  writing  ?  He  replied,  that  he  was  now  about 
to  bring  forth  from  his  treasures,  and  publish  to  the  world,  things 
of  inmost  wisdom,  which  would  be  comprised  under  these  general 
heads:  I.  Whether  nature  be  derived  from  life,  or  life  from  na- 
ture. II.  Whether  the  centre  be  derived  from  the  expanse,  or 
the  expanse  from  the  centre.  III.  On  the  centre  and  the  expanse 
of  nature  and  of  life.  Having  said  this,  he  reclined  on  a  couch 
at  the  table;  but  we  walked  about  in  his  spacious  study.  He  had 
a  candle  on  the  table,  because  the  light  of  the  sun  never  shone 
in  that  room,  but  only  the  nocturnal  light  of  the  moon  :  and 
what  surprised  me,  the  candle  seemed  to  be  carried  all  round 
the  room,  and  to  illuminate  it ;  but,  for  want  of  being  snuffed, 
it  gave  but  little  light.  While  he  was  writing,  we  saw  images 
in  various  forms  flying  from  the  table  towards  the  walls,  which 
in  that  nocturnal  moon-light  appeared  like  beautiful  Indian 
birds;  but  on  opening  the  door,  lo !  in  the  light  of  the  sun 
they  appeared  like  birds  of  the  evening,  with  wings  like  network; 

3'  >7 


380 


CONJUGIAL  LOVE 


for  they  were  semblances  of  truth  made  fallacies  by  being  con- 
lirmed,  which  he  had  ingeniously  connected  together  into  series. 
After  attending  some  time  to  this  sight,  we  approached  the  table, 
and  asked  him  what  he  was  then  writing?  He  replied,  "On  the 
-first  general  head,  Whether  nature  be  derived  from  ltfe, 
or  life  from  nature  ;"  and  on  this  question  he  said,  that  he 
could  confirm  either  side,  and  cause  it  to  be  true  ;  but  as  some- 
thing lay  concealed  within  which  excited  his  fears,  therefore  he 
durst  only  confirm  this  side,  that  nature  is  of  life,  that  is,  from 
life,  but  not  that  life  is  of  nature,  that  is,  from  it.  We  then 
civilly  requested  him  to  tell  us,  what  lay  concealed  within,  which 
excited  his  fears?  He  replied,  he  was  afraid  lest  he  should  be 
called  a  naturalist,  and  so  an  atheist,  by  the  clergy,  and  a  man 
of  unsound  reason  by  the  laity  ;  as  they  both  either  believe  from  a 
Mind  credulity,  or  see  from  the  sight  of  those  who  confirm  that 
credulity.  But  just  then,  being  impelled  by  a  kind  of  indignant 
zeal  for  the  truth,  we  addressed  him  saying,  "  Friend,  you  are  much 
deceived ;  your  wisdom,  which  is  only  an  ingenious  talent  for  writ- 
ing, has  seduced  yon,  and  the  glory  of  reputation  has  led  you  to 
confirm  what  you  do  not  believe.  Do  you  know  that  the  hu- 
man mind  is  capable  of  being  elevated  above  sensual  things,  which 
are  derived  into  the  thoughts  from  the  bodily  senses,  and  that 
when  it  is  so  elevated,  it  sees  the  things  that  are  of  life  above, 
and  those  that  are  of  nature  beneath  ?  What  is  life  but  love  and 
wisdom?  and  what  is  nature  but  their  recipient,  whereby  they 
may  produce  their  effects  or  uses  ?  Can  these  possibly  be  one  in 
any  other  sense  than  as  principal  and  instrumental  are  one?  Can 
light  be  one  with  the  eye,  or  sound  with  the  ear  ?  Whence  are 
the  senses  of  these  organs  but  from  life,  and  their  forms  but 
from  nature  ?  What  is  the  human  body  but  an  organ  of  life  ? 
Are  not  all  things  therein  organically  formed  to  produce  the 
things  which  the  love  wills  and  the  understanding  thinks  ?  Are 
not  the  organs  of  the  body  from  nature,  and  love  and  thought 
from  life?  And  are  not  those  things  entirely  distinct  from  each 
other  ?  Raise  the  penetration  of  your  ingenuity  a  little,  and  you 
will  see  that  it  is  the  property  of  life  to  be  affected  and  to  think, 
and  that  to  be  affected  is  from  love,  and  to  think  i3  from  wisdom, 
and  each  is  from  life;  for,  as  we  have  said,  love  and  wisdom  are 
life:  if  you  elevate  your  faculty  of  understanding  a  little  higher, 
you  will  see  that  no  love  and  wisdom  exists,  unless  its  origin  be 
somewhere  or  other,  and  that  its  origin  is  wisdom  itself,  and 
thence  life  itself,  and  these  are  God  from  whom  is  nature." 
Afterwards  we  conversed  with  him  about  his  second  question, 

Wll  ETHER  THE  CENTRE  BE    OF    THE    EXl'ANSE,  OR    THE  EXPANSE 

of  the  centkk  ;  and  asked  him  why  he  discussed  this  question? 
He  replied,  "  Witli  a  view  to  conclude  concerning  the  centre  and 
the  expanse  of  nature  and  of  life,  thus  concerning  the  origin  of 
each."    And  when  we  asked  him  what  were  his  sentiments  ou 

308 


AND  ITS  CHASTE  DELIGHTS. 


380 


the  subject,  he  answered,  as  in  the  former  case,  that  he  could 
confirm  either  side,  but  for  fear  of  suffering  in  his  reputation, 
he  would  confirm  that  the  expanse  is  of  the  centre,  that  is,  from 
the  centre;  although  I  know,  said  he,  that  something  existed 
before  the  sun,  and  this  in  the  universe  throughout,  and  that 
these  things  flowed  together  of  themselves  into  order,  thus  into 
centres.  But  here  again  we  addressed  him  from  the  overflowing 
of  an  indignant  zeal,  and  said,  "  Friend,  you  are  insane."  On 
hearing  these  words,  he  drew  his  couch  aside  from  the  table,  and 
looked  timidly  at  us,  and  then  listened  to  our  conversation,  but 
with  a  smile  upon  his  countenance,  while  we  thus  proceeded : 
"  What  is  a  surer  proof  of  insanity,  than  to  say  that  the  centre 
is  from  the  expanse?  By  your  centre  we  understand  the  sun, 
and  by  your  expanse  the  universe ;  and  thus,  according  to  you, 
the  universe  existed  without  the  sun  :  but  does  not  the  sun  make 
nature,  and  all  its  properties,  which  depend  solely  on  the  heat  and 
light  proceeding  from  the  sun  by  the  atmospheres?  Where  were 
those  things  previous  to  the  sun's  existence?  But  whence  they 
originated  we  will  shew  presently.  Are  not  the  atmospheres  and 
all  things  which  exist  on  the  earth,  as  surfaces,  and  the  sun  their 
centre  ?  What  are  they  all  without  the  sun  ;  or  how  could  they 
subsist  a  single  moment  in  the  sun's  absence  ?  Consequently 
what  were  they  all  before  the  sun,  or  how  could  they  subsist? 
Is  not  subsistence  perpetual  existence  ?  Since  therefore  all  the 
parts  of  nature  derive  their  subsistence  from  the  sun,  they  must 
of  consequence  derive  also  their  existence  from  the  same  origin : 
every  one  sees  and  is  convinced  of  this  truth  by  the  testimony  of 
his  own  eyes.  Does  not  that  which  is  posterior  subsist  from 
what  is  prior,  as  it  exists  from  what  is  prior?  Supposing  the 
surface  to  be  the  prior  and  the  centre  the  posterior,  would  not  the 
prior  in  such  case  subsist  from  the  posterior,  which  yet  is  con- 
trary to  the  laws  of  order?  How  can  posterior  things  produce 
prior,  or  exterior  things  produce  interior,  or  grosser  things  pro- 
duce purer?  consequently,  how  can  surfaces,  which  constitute  the 
expanse,  produce  centres  ?  Who  does  not  see  that  this  is  con- 
trary to  the  laws  of  nature?  We  have  adduced  these  arguments 
from  a  rational  analysis,  to  prove  that  the  expanse  exists  from  the 
centre,  and  not  the  centre  from  the  expanse;  nevertheless  every 
one  who  sees  aright,  sees  it  to  be  so  without  the  help  of  such 
arguments.  You  have  asserted,  that  the  expanse  flowed  together 
of  itself  into  a  centre  ;  did  it  thus  flow  by  chance  into  so  won- 
derful and  stupendous  an  order,  where  one  thing  exists  for  the 
sake  of  another,  and  everything  for  the  sake  of  man,  and  with 
a  view  to  his  eternal  life?  Is  it  possible  that  nature  from  any 
principle  of  love,  by  any  principle  of  wisdom,  should  provide 
such  things?  And  can  nature  make  angels  of  men,  and  heaven 
of  angels?  Ponder  and  consider  these  things:  and  your  idea  of 
nature  existing  from  nature  will  fall  to  the  ground."  Afterwards 


330 


CONJUGIAL  LOVE 


we  questioned  him  as  to  his  former  and  present  sentiments  con- 
cerning his  third  inquiry,  relating  to  the  centre  and  expanse 
of  nature  and  of  liee  ;  whether  he  was  of  opinion  that  the 
centre  and  expanse  of  life  are  the  same  with  the  centre  and  ex- 
panse of  nature?  He  replied,  that  he  was  in  donbt  about  it, 
and  that  he  formerly  thought  that  the  interior  activity  of  nature 
is  life;  and  that  love  and  wisdom,  which  essentially  constitute 
the  life  of  man,  are  thence  derived  ;  and  that  the  sun's  fire,  by 
the  instrumentality  of  heat  and  light,  through  the  mediums  of 
the  atmospheres,  produce  those  principles;  but  that  now,  from 
what  he  had  heard  concerning  the  eternal  life  of  men,  he  began 
to  waver  in  his  sentiments,  and  that  in  consequence  of  such 
wavering,  his  mind  was  sometimes  carried  upwards,  sometimes 
downwards  ;  and  that  when  it  was  carried  upwards,  he  acknow- 
ledged a  centre  of  which  he  had  before  no  idea  ;  but  when  down- 
wards, he  saw  a  centre  which  he  believed  to  be  the  only  one  that 
existed  ;  and  that  life  is  from  the  centre  which  before  was  unknown 
to  him ;  and  nature  is  from  the  centre  which  he  before 
believed  to  be  the  only  one  existing;  and  that  each  centre  has  an 
expanse  around  it.  To  this  we  said,  Well,  if  he  would  only 
respect  the  centre  and  expanse  of  nature  from  the  centre  and 
expanse  of  life,  and  not  contrariwise  ;  and  we  informed  him,  that 
above  the  angelic  heaven  there  is  a  sun  which  is  pure  love,  in 
appearance  firy  like  the  sun  of  the  world;  and  that  from  the  heat 
which  proceeds  from  that  sun,  angels  and  men  derive  will  and 
love,  and  from  its  light  they  derive  understanding  and  wisdom  ; 
and  that  the  things  which  are  of  life,  are  called  spiritual  and 
that  those  which  proceed  from  the  sun  of  the  world,  are  what 
contain  life,  and  are  called  natural ;  also  that  the  expanse  of  the 
centre  of  life  is  called  the  spiritual  world,  which  subsists  from 
its  sun,  and  that  the  expanse  of  nature  is  called  the  natural 
world,  which  subsists  from  its  sun.  Now,  since  of  love  and 
wisdom  there  cannot  be  predicated  spaces  and  times,  but  instead 
thereof  states,  it  follows,  that  the  expanse  around  the  sun  of  the 
angelic  heaven  is  not  extended,  but  still  is  in  the  extense  of  the 
natural  sun,  and  present  with  all  living  subjects  therein  according 
to  their  receptions,  which  are  according  to  forms.  But  he  then 
asked,  "  Whence  comes  the  fire  of  the  sun  of  the  world,  or  of 
nature?"  We  replied,  that  it  is  derived  from  the  sun  of  the 
angelic  heaven,  which  is  not  fire,  but  divine  love  proximately 
proceeding  from  God,  who  is  love  itself.  As  he  was  surprised  at 
this,  we  thus  proved  it:  "Love  in  its  essence  is  spiritual  fire; 
hence  fire  in  the  Word,  in  its  spiritual  sense,  signifies  love  :  it  is 
on  this  account  that  priests,  when  officiating  in  the  temple,  pray 
that  heavenly  fire  may  fill  their  hearts,  by  which  they  mean 
heavenly  love :  the  fire  of  the  altar  and  of  the  candlestick  in  the 
tabernacle  amongst  the  Israelites,  represented  divine  love:  the 
heat  of  the  blood,  or  the  vital  heat  of  men  and  animals  in  general 
310 


AND  ITS  CHASTE  DELIGHTS. 


380—3*2 


is  from  no  other  source  than  love,  which  constitutes  their  life; 
hence  it  is  that  a  man  is  enkindled,  grows  warm,  and  becomes 
ou  tire,  while  his  love  is  exalted  into  zeal,  auger,  and  wrath  ; 
wherefore  from  the  circumstance,  that  spiritual  heat,  which  is 
love,  produces  natural  heat  with  men,  even  to  the  kindling  and 
inflaming  of  their  faces  and  limbs,  it  may  appear,  that  the  tire 
of  the  natural  sun  has  existed  from  no  other  source  than  the  tire 
of  the  spiritual  sun,  which  is  divine  love.  Now,  since  the  ex- 
panse originates  from  the  centre,  and  not  the  centre  from  the 
expanse,  as  we  said  above,  and  the  centre  of  life,  which  is  the 
sun  of  the  angelic  heaven,  is  divine  love  proximately  proceeding 
from  God,  who  is  in  the  midst  of  that  sun ;  and  since  the  ex- 
panse of  that  centre,  which  is  called  the  spiritual  worid,  is  hence 
derived  ;  and  since  from  that  sun  existed  the  sun  ot  the  world, 
and  from  the  latter  its  expanse,  which  is  called  the  natural  world  ; 
it  is  evident,  that  the  universe  was  created  by  one  God."  With 
these  words  we  took  our  leave,  and  he  attended  us  out  of  the 
court  of  his  study,  and  conversed  with  us  respecting  heaven  and 
hell,  and  the  divine  government,  from  a  new  acuteness  of  genius. 

381.  The  second  memorable  relation.  On  a  time  as  I 
was  looking  around  into  the  world  of  spirits,  I  saw  at  a  distance 
a  palace  surrounded  and  as  it  were  besieged  by  a  crowd  ;  1  also 
saw  many  running  towards  it.  Wondering  what  this  could  mean, 
1  speedily  left  the  house,  and  asked  one  of  those  who  were 
running,  what  was  the  matter  at  the  palace?  He  replied,  that 
three  new  comers  from  the  world  had  been  taken  up  into  heaven, 
and  had  there  seen  magnificent  things,  also  maidens  and  wives  of 
astonishing  beauty  ;  and  that  being  let  down  from  heaven  they 
had  entered  into  that  palace,  and  were  relating  what  they  had 
seen  ;  especially  that  they  had  beheld  such  beauties  as  their  eyes 
had  never  before  seen,  or  can  see,  unless  illustrated  by  the  light, 
of  heavenly  aura.  Respecting  themselves  they  said,  that  in  the 
world  they  had  been  orators,  from  the  kingdom  of  France,  and 
had  applied  themselves  to  the  study  of  eloquence,  and  that  now 
thev  were  seized  with  a  desire  of  making  an  oration  on  the  origin 
of  beauty.  When  this  was  made  known  in  the  neighbourhood, 
the  multitude  flocked  together  to  hear  them.  Upon  receiving 
this  information,  1  hastened  also  myself,  and  entered  the  palace, 
and  saw  the  three  men  standing  in  the  midst,  dressed  in  long 
robes  of  a  sapphire  color,  which,  having  threads  of  gold  in  their 
texture  at  every  change  of  posture  shone  as  if  they  had  been 
golden.  They  stood  ready  to  speak  behind  a  kind  of  stage  ;  and 
presently  one  of  them  rose  on  a  step  behind  the  stage,  and 
delivered  his  sentiments  concerning  the  origin  of  the  beauty  of 
the  female  sex,  in  the  following  words. 

362.  "  What  is  the  origin  of  beauty  but  love,  which, 
when  it  flows  into  the  eyes  of  youths,  and  sets  them  on  tire, 
becomes  beauty?  therefore  love  and  beauty  are  the  same  thing; 

311 


3S2— 384 


CONJUGIAL  LOVE 


for  love,  from  an  inmost  principle,  tinges  the  face  of  a  mar- 
riageable maiden  with  a  kind  of  flame,  from  the  transparence  of 
which  is  derived  the  dawn  and  bloom  of  her  life.  Who  does  not 
know  that  the  flame  emits  rays  into  her  eyes,  and  spreads  from 
these  as  centres  into  the  countenance,  and  also  descends  into  the 
breast,  and  sets  the  heart  on  fire,  and  thereby  affects  [a  youth], 
just  as  a  fire  with  its  heat  and  light  affects  a  person  standing 
near  it  ?  Tliat  heat  is  love,  and  that  light  is  the  beauty  of  love. 
The  whole  world  is  agreed,  and  firm  in  the  opinion,  that  every 
one  is  lovely  and  beautiful  according  to  his  love  :  nevertheless 
the  love  of  the  male  sex  differs  from  that  of  the  female.  Male 
love  is  the  love  of  growing  wise,  and  female  love  is  that  of  loving 
the  love  of  growing  wise  in  the  male  ;  so  far  therefore  as  a  youth 
is  the  love  of  growing  wise,  so  far  he  is  lovely  and  beautiful  to  a 
maiden ;  and  so  far  as  a  maiden  is  the  love  of  a  youth's  wisdom,  so 
far  she  is  lovely  and  beautiful  to  a  youth ;  wherefore  as  love  meets 
and  kisses  the  love  of  another,  so  also  do  beauties.  I  conclude 
therefore,  that  love  forms  beauty  into  a  resemblance  of  itself." 

383.  After  him  arose  a  second,  with  a  view  of  discovering, 
in  a  neat  and  elegant  speech,  the  origin  of  beauty.  He  expressed 
himself  thus  :  "  I  have  heard  that  love  is  the  origin  of  beauty  ; 
but  I  cannot  agree  with  this  opinion.  What  human  being  knows 
what  love  is?  Who  has  ever  contemplated  it  witli  any  idea  of 
thought?  Who  has  ever  seen  it  with  the  eye?  Let  such  a  one  tell 
me  where  it  is  to  be  found.  But  I  assert  that  wisdom  is  the  origin 
of  beauty  ;  in  women  a  wisdom  which  lies  concealed  and  stored 
up  in  the  inmost  principles  of  the  mind,  in  men  a  wisdom  which 
manifests  itself,  and  is  apparent.  Whence  is  a  man  {homo)  a 
man  but  from  wisdom?  Were  it  not  so,  a  man  would  be  a 
statue  or  a  picture.  What  does  a  maiden  attend  to  in  a  youth, 
but  the  quality  of  his  wisdom  ;  and  what  does  a  youth  attend  to 
in  a  maiden,  but  the  quality  of  her  affection  of  his  wisdom? 
By  wisdom  I  mean  genuine  morality  ;  because  this  is  the  wisdom 
of  life.  Hence  it  is,  that  when  wisdom  which  lies  concealed, 
approaches  and  embraces  wisdom  which  is  manifest,  as  is  the 
case  interiorly  in  the  spirit  of  each,  they  mutually  kiss  and  unite, 
and  this  is  called  love ;  and  in  such  case  each  of  the  parties 
appears  beautiful  to  the  other.  In  a  word,  wisdom  is  like  the 
light  or  brightness  of  fire,  which  impresses  itself  on  the  eyes, 
and  thereby  forms  beauty." 

384.  After  him  the  third  arose,  and  spoke  to  thiseftect :  "  It 
is  neither  love  alone  nor  wisdom  alone,  which  is  the  origin  of 
beauty;  but  it  is  the  union  of  love  and  wisdom  ;  the  union  of 
love  with  wisdom  in  a  youth,  and  the  union  of  wisdom  with  its 
love  in  a  maiden  :  for  a  maiden  does  not  love  wisdom  in  herself 
but  in  a  youth,  and  hence  sees  him  as  beauty,  and  when  a  youth 
sees  this  in  a  maiden,  he  then  sees  her  as  beauty;  therefore  love 
by  wisdom  forms  beauty,  and  wisdom  grounded  in  love  receives 

■{  i  ■> 


AND  ITS  CHASTE  DELIGHTS. 


384,  385 


it.  That  this  is  the  case,  appears  manifestly  in  Heaven.  I  have 
there  seen  maidens  and  wives,  and  have  attentively  considered 
their  beauties,  and  have  observed,  that  beauty  in  maidens  differs 
from  beauty  in  wives  ;  in  maidens  being  only  the  brightness,  but 
in  wives  the  splendor  of  beauty.  The  difference  appeared  like 
that  of  a  diamond  sparkling  from  light,  and  of  a  ruby  shining 
from  fire  together  with  light.  What  is  beauty  but  the  delight  of 
the  sight?  and  in  what  does  this  delight  originate  but  in  the 
6port  of  love  and  wisdom?  This  sport  gives  brilliancy  to  the 
sight,  and  this  brilliancy  vibrates  from  eye  to  eye,  and  presents 
an  exhibition  of  beauty.  What  constitutes  beauty  of  countenance, 
but  red  and  white,  and  the  lovely  mixture  thereof  with  each 
other?  and  is  not  the  red  derived  from  love,  and  the  white  from 
wisdom?  love  being  red  from  its  fire,  and  wisdom,  white  from 
its  light.  Both  these  I  have  clearly  seen  in  the  faces  of  two 
married  partners  in  heaven  ;  the  redness  of  white  in  the  wife,  and 
the  whiteness  of  red  in  the  husband  ;  and  I  observed  that  they 
shone  in  consequence  of  mutually  looking  at  each  other."  When 
the  third  had  thus  concluded,  the  assembly  applauded  and  cried 
out,  "  He  lias  gained  the  victory."  Then  on  a  sudden,  a  naming 
light,  which  is  the  light  of  conjugial  love,  filled  the  house  with 
its  splendor,  and  the  hearts  of  the  company  with  satisfaction. 


ON   THE    CONJUNCTION    OF    CONJUGIAL    LOVE    WITH    THE  LOVE 

OF  INFANTS.. 

385.  There  are  evident  signs  that  conjugial  love  and  the  love 
of  infants,  which  is  called  storge,  are  connected  ;  and  there  are 
also  signs  which  ma}'  induce  a  belief  that  they  are  not  connected ; 
for  there  is  the  love  of  infants  with  married  partners  who  tenderly 
love  each  other,  and  also  with  married  partners  who  disagree 
entirely,  and  likewise  with  those  who  are  separated  from  each 
other,  and  in  some  cases  it  is  more  tender  and  stronger  with  the 
latter  than  the  former  ;  but  that  still  the  love  of  infants  is  always 
connected  with  conjugial  love,  may  appear  from  the  origin  from 
which  it  flows  in  ;  for  although  this  origin  varies  with  the  reci- 
pients, still  those  loves  remain  inseparable,  just  as  the  first  end 
in  the  last,  which  is  the  effect.  The  first  end  of  conjugial  love 
is  the  procreation  of  offspring,  and  the  last,  or  the  effect,  is  the 
offspring  procreated.  That  the  first  end  enters  into  the  effect, 
and  is  therein  as  in  its  origin,  and  does  not  withdraw  from  if, 
may  be  seen  from  a  rational  view  of  the  orderly  progression 
of  ends  and  causes  to  effects.  But  as  the  reasonings  of  the 
generality  commence  merely  from  effects,  and  from  them  pro- 
ceed to  some  consequences  thence  resulting,  and  do  not  com- 

313 


335 


CONJUGIAL  LOVE 


mence  from  causes,  and  from  them  proceed  analytically  to  effects, 
and  so  forth  ;  therefore  the  rational  principles  of  light  must 
needs  become  the  obscure  principles  of  cloud  ;  whence  come 
derivations  from  truth,  arising  from  appearances  and  fallacies. 
But  that  it  may  be  seen  that  conjugial  love  and  the  love  of 
infants  are  interiorly  connected,  although  exteriorly  disjointed, 
we  will  proceed  to  demonstrate  it  in  the  following  order.  I. 
Two  universal  spheres 'proceed  f  rom  the  Lord  to  preserve  the 
universe  in  its  created  State  /  of  which  the  one  is  the  sphere  of 
procreating,  and  the  other  the  sphere  of  protecting  the  things 
procreated.  II.  These  two  universal  spheres  make  a  one  with 
the  sphere  of  conjugial  love  and  the  sphere  of  the  love  of  infants. 

III.  These  two  spheres  universally  and  singularly  flow  into  all 
tilings  of  heaven,  and  all  things  of  the  world  from  first  to  last. 

IV.  The  sphere  of  the  love  of  infmts  is  a  sphere  of  protection 
and  su2)port  of  those  who  cannot  protect  and  support  tliemselves. 

V.  This  sphere  affects  loth  the  evil  and  the  good,  and  disposes 
every  one  to  love, protect,  and  support  his  offspring  f torn,  his  own 
love.  VI.  This  sphere  principally  affects  the  female  sex,  thus 
mothers,  and  the  male  sex,  or  fathers,  by  derivation,  from  them. 
VII.  This  sphere  is  also  a  sphere  of  innocence  and  peace  from  the 
Lord.  VIII.  The  sphere  of  innocence  flows  into  infants,  and 
through  them  into  the parents,  and  affects  them.  IX.  It  also  flows 
into  the  souls  of  the  parents,  and  unites  with  the  same  sphere  [as 
operative']  with  the  infants  ;  and  it  isprmcipally  insinuated  by 
means  of  the  touch.  X.  In  the  degree  in  which  innocence  retires 
from  infants,  affection  and  conjunction  also  abate,  and  this  suc- 
cessively even  to  separation.  XL  A  state  of  rational  innocence 
and  peace  with  parents  toioards  infants  is  grounded  on  the  circum- 
stance, that  they  know  nothing  and  can  do  nothing  from  them- 
selves, but  from  others,  especially  from  the  father  and  mother  j 
and  that  this  state  also  sicccessively  retires,  in  proportion  as  they 
know  and  have  ability  from  themselves,  and  not from  others.  XII. 
The  above  sphere  advances  in  order  from  the  end  through  causes 
into  effects  and  makes  periods  f  whereby  creation  is  preserved  in 
the  state  foreseen  and  provided  for.  XIII.  The  love  of  infants 
descends  and  does  not  asce?id.  XIV.  Wives  have  one  state 
of  love  before  conception  and  another  after,  even  to  the  birth. 
XV.  With  parents  conjugial  love  is  conjoined  with  the  love  of 
infants  by  spiritual  causes,  and  thence  by  natural.  XVI.  The 
love  of  infants  and  children  is  different  with,  spiritual  married, 
partners  from  what  it  is  with  natural.  XVII.  With  spiritual 
married  partners  that  love  is  from  what  is  interior  or  prior,  but 
with  natural  from  what  is  exterior  or  posterior.  XVIII.  In.  con- 
sequence hereof  that  love  prevails  with  married  partners  who 
mutually  love  each  other,  and  also  with  those  who  do  not  at  all 
love  each  other.  XIX.  The  love  of  infants  remains  after  death, 
especially  with  women.    XX.  Infants  are  educated  under  the 

314 


AND  ITS  CHASTE  DELIGHTS. 


385— 3S7 


LortTs  ausjrices  by  such  women,  and  grow  in  stature  and  intelli- 
gence as  in  the  world.  XXI.  It  is  there  provided  by  the  Lord, 
that  with  those  infants  the  innocence  of  infancy  becomes  the  inno- 
cence of  wisdom,  and  thus  the  infants  become  angels.  We  now 
proceed  to  an  explanation  of  eacli  article. 

386.  i.  two  universal  spheres  proceed  from  the 
Lord  to  preserve  the  universe  in  its  created  state  ;  of 
which  the  one  is  the  sphere  of  procreating  and  the 
other  the  sphere  of  protecting  the  things  procreated. 
The  divine  which  proceeds  from  the  Lord  is  called  a  sphere,  be- 
cause it  goes  forth  from  him,  surrounds  him,  fills  both  the  spiri- 
tual and  the  natural  world,  and  produces  the  effects  of  the  ends 
which  the  Lord  predestinated  in  creation,  and  provides  since 
creation.  All  that  which  flows  from  a  subject,  and  surrounds 
and  environs  it,  is  named  a  sphere ;  as  in  the  case  of  the  sphere 
of  light  from  the  sun  around  it,  of  the  sphere  of  life  from  man 
around  him,  of  the  sphere  of  odor  from  a  plant  around  it,  of 
the  sphere  of  attraction  from  the  magnet  around  it,  and  so  forth  : 
but  the  universal  spheres  of  which  we  are  here  treating,  are 
from  the  Lord  around  him ;  and  they  proceed  from  the  sun  of 
the  spiritual  world,  in  the  midst  of  which  he  is.  From  the 
Lord  by  means  of  that  sun,  proceeds  a  sphere  of  heat  and  light, 
or  what  is  the  same,  a  sphere  of  love  and  wisdom,  to  produce 
ends,  which  are  uses ;  but  that  sphere  according  to  uses,  is 
distinguished  by  various  names:  the  divine  sphere  which  looks 
to  the  preservation  of  the  universe  in  its  created  state  by  suc- 
cessive generations,  is  called  the  sphere  of  procreating ;  and  the 
divine  sphere  which  looks  to  the  preservation  of  generations  in 
their  beginnings,  and  afterwards  in  their  progressions,  is  called 
the  sphere  of  protecting  the  things  procreated :  besides  these  two, 
there  are  several  other  divine  spheres  which  are  named  accord- 
ing to  their  uses,  consequently  variously,  as  may  be  seen  above, 
i).  222.  The  operations  of  uses  by  these  spheres  are  the  divine 
providence. 

387.  II.    These  two  universal   spheres  make  a  one 

WITH    THE    SPHERE    OF     CONJUGIAL     LOVE    AND    THE    SPHERE  OF 

the  love  of  infants.  That  the  sphere  of  conjugial  love  makes 
a  one  with  the  sphere  of  procreating,  is  evident ;  for  procreation 
is  the  end,  and  conjugial  love  the  mediate  cause  by  which  [the 
end  is  promoted],  and  the  end  and  the  cause  in  what  is  to  be 
effected  and  in  effects,  act  in  unity,  because  they  act  together. 
That  the  sphere  of  the  love  of  infants  makes  a  one  with  the 
sphere  of  protecting  the  things  procreated,  is  also  evident, 
because  it  is  the  end  proceeding  from  the  foregoing  end,  which 
was  procreation,  and  the  love  of  infants  is  its  mediate  cause  by 
which  it  is  promoted :  for  ends  advance  in  a  series,  one  after 
another,  and  in  their  progress  the  last  end  becomes  the  first, 
and  therebv  advances  further,  even  to  the  boundary,  in  which 

315 


387—390 


CONJUGIAL  LOVE 


they  subsist  or  cease.  But  on  this  subject  more  will  be  seen  in 
the  explanation  of  article  XII. 

388.  III.  These  two  spheres  universally  and  slngu- 

LARLY    FLOW    INTO    ALL    THINGS  OF  HEAVEN  AND  ALL  THINGS  OP 

the  world,  from  first  to  last.  It  is  said  universally  and 
singularly,  because  when  mention  is  made  of  a  universal,  the 
singulars  of  which  it  is  composed  are  meant  at  the  same  time ; 
for  a  universal  exists  from  and  consists  of  singulars  ;  thus  it  takes 
its  name  from  them,  as  a  whole  exists  from,  consists  of,  and  takes 
its  name  from  its  parts  ;  therefore,  if  you  take  away  singulars,  a 
universal  is  only  a  name,  and  is  like  a  mere  surface  which  con- 
tains nothing:  consequently  to  attribute  to  God  universal  govern- 
ment, and  to  take  away  singulars,  is  vain  talk  and  empty  preach- 
ing :  nor  is  it  to  the  purpose,  in  this  case,  to  urge  a  comparison 
with  the  universal  government  of  the  kings  of  the  earth.  From 
this  ground  then  it  is  said,  that  those  two  spheres  flow  in  uni- 
versally and  singularly. 

389.  The  reason  why  the  spheres  of  procreating  and  of  pro- 
tecting the  things  procreated,  or  the  spheres  of  conjugial  love 
and  the  love  of  infants,  flow  into  all  thing  of  heaven  and  all 
things  of  the  world,  from  first  [principles]  to  last,  is  because  all 
things  which  proceed  from  the  Lord,  or  from  the  sun  which  is 
from  him  and  in  which  he  is,  pervade  the  created  universe  even 
to  the  last  of  all  its  principles :  the  reason  of  this  is,  because 
divine  things,  which  in  progression  are  called  celestial  and  spi- 
ritual, have  no  relation  to  space  and  time.  That  extension  cannot 
be  predicated  of  things  spiritual,  in  consequence  of  their  not 
having  any  relation  to  space  and  time,  is  well  known  :  hence 
whatever  proceeds  from  the  Lord,  is  in  an  instant  from  first 
[principles]  in  last.  That  the  sphere  of  conjugial  love  is  thus 
universal  may  be  seen  above,  n.  222 — 225.  That  in  like  manner 
the  sphere  of  the  love  of  infants  is  universal,  is  evident  from  that 
love's  prevailing  in  heaven,  where  there  are  infants  from  the 
earths  ;  and  from  that  love's  prevailing  in  the  world  with  men, 
beasts  and  birds,  serpents  and  insects.  Something  resembling 
this  love  prevails  also  in  the  vegetable  and  mineral  kingdoms ; 
in  the  vegetable,  in  that  seeds  are  guarded  by  shells  or  husks 
as  by  swaddling  clothes,  and  moreover  are  in  the  fruit  as  in  a 
bouse,  and  are  nourished  with  juice  as  with  milk  ;  that  there  is 
soinething.siuiilar  in  minerals,  is  plain  from  the  matrixes  and 
external  covering,  in  which  noble  gems  and  metals  are  concealed 
and  guarded. 

390.  The  reason  why  the  sphere  of  procreating,  and  the 
sphere  of  protecting  the  things  procreated,  make  a  one  in  a  con- 
tinual series,  is,  because  the  love  of  procreating  is  continued 
into  the  love  of  what  is  procreated.  The  quality  of  the  love  of 
procreating  is  known  from  its  delight,  which  is  supcreininent 
and  transcendent.    This  love  influences  the  state  of  procreating 

310 


AND  ITS  CHASTE  DELIGHTS. 


390 — 393 


with  men,  and  in  a  remarkable  manner  the  state  of  reception 
with  women  ;  and  this  very  exalted  delight  with  its  love  continues 
even  to  the  birth,  and  there  attains  its  fulness. 

391.  IV.    The  sphere  of  the  love  of  infants  is  a 

SPHKRE    OF    PROTECTION    AND    SUPPORT    OF   THOSE    WHO  CANNOT 

protect  and  support  themselves.  That  the  operations  of  uses 
from  the  Lord  by  spheres  proceeding  from  him,  are  the  divine 
providence,  was  said  above,  n.  386  ;  this  divine  providence  there- 
lore  is  meant  by  the  sphere  of  protection  and  support  of  those 
who  cannot  protect  and  support  themselves  :  for  it  is  a  law  of 
creation  that  the  things  created  are  to  be  preserved,  guarded, 
protected,  and  supported  ;  otherwise  the  universe  would  fall  to 
decay  :  but  as  this  cannot  be  done  immediately  from  the  Lord 
with  living  creatures,  who  are  left  to  their  own  choice,  it  is  done 
mediately  by  his  love  implanted  in  fathers,  mothers,  and  nurses. 
That  their  love  is  from  the  Lord  influencing  them,  is  not  known 
to  themselves,  because  they  do  not  perceive  the  influx,  and  sti]  I 
less  the  Lord's  omnipresence:  but  who  does  not  see,  that  th's 
principle  is  not  of  nature,  but  of  the  divine  providence  operating 
in  and  by  nature  ;  and  that  such  a  universal  principle  cannot 
exist  except  from  God,  by  a  certain  spiritual  sun,  which  is  in  the 
centre  of  the  universe,  and  whose  operation,  being  without  space 
and  time,  is  instant  and  present  from  first  principles  in  last  ? 
But  in  what  manner  that  divine  operation,  which  is  the  Lord's 
divine  providence,  is  received  by  animate  subjects,  will  be  shewn 
in  what  follows.  That  mothers  and  fathers  protect  and  support 
infants,  because  they  cannot  protect  and  support  themselves,  is 
not  the  cause  of  that  love,  but  is  a  rational  cause  derived  from 
that  love's  falling  into  the  understanding;  for  a  man,  from  this 
cause  alone,  without  love  inspired  and  inspiring  it,  or  without 
law  and  punishment  compelling  him,  would  no  more  than  a 
statue  provide  for  infants. 

392.  V.  This   sphere  affects  both  the  evil  and  the 

GOOD,  AND  DISPOSES  EVERY   ONE  TO  LOVE,  PROTECT,  AND  SUPPORT 

his  offspring  from  his  own  love.  Experience  testifies  that 
the  love  of  infants  prevails  equally  with  the  evil  and  the  good, 
and  in  like  manner  with  tame  and  wild  beasts  ;  yea,  that  in  some 
casts  it  is  stronger  and  more  ardent  in  its  influence  on  evil  men, 
and  also  on  wild  beasts.  The  reason  of  this  is,  because  all  love 
proceeding  from  the  Lord  and  flowing  into  subjects,  is  changed 
in  the  subject  into  the  love  of  its  life;  for  every  animate  subject 
has  no  other  sensation  than  that  its  love  originates  in  itself,  as  it 
does  not  perceive  the  influx ;  and  while  also  it  actually  loves  itself, 
it  makes  the  love  of  infants  proper  to  itself;  for  it  sees  as  it  were 
itself  in  them,  and  them  in  itself,  and  itself  thus  united  with 
them.  Hence  also  this  love  is  fiercer  with  wild  beasts,  as  with 
lions  and  lionesses,  he  and  she  bears,  leopards  and  leopardesses, 
lie  and  she  wolves,  and  others  of  a  like  nature,  than  with  horses, 

317 


392—394 


CONJUGIAL  LOVE 


deer,  goats,  and  sheep;  because  those  wild  beasts  have  dominion 
over  the  tame,  and  hence  self-love  is  predominant,  and  this  loves 
itself  in  its  offspring;  therefore  as  we  said,  the  influent  love  is 
turned  into  self-love.  Such  an  inversion  of  the  influent  love  into 
self-love,  and  the  consequent  protection  and  support  of  the  young 
offspring  by  evil  parents,  is  of  the  Lord's  divine  providence  ;  for 
otherwise  there  would  remain  but  few  of  the  human  race,  and 
none  of  the  savage  beasts,  which,  nevertheless,  are  of  use.  From 
these  considerations  it  is  evident,  that  every  one  is  disposed  to 
love,  protect,  and  support  his  offspring,  from  his  own  love. 

393.  VI.  Tins  sphere  principally  affects  the  female 

SEX,  THUS  MOTHERS  AND  THE  MALE  SEX,  OR  FATHERS,  BY  DERI- 
VATION from  them.  This  follows  from  what  was  said  above,  in 
regard  to  the  origin  of  conjugial  love, — -that  the  sphere  of  con* 
jiigial  love-is  received  by  the  women,  and  through  them  is  trans- 
ferred to  the  men:  because  women  are  born  loves  of  the  under- 
standing of  the  men,  and  the  understanding  is  a  recipient.  The 
case  is  the  same  with  the  love  of  infants,  because  this  originates 
in  conjugial  love.  It  is  well  known  that  mothers  are  influenced 
by  a  most  tender  love  of  infants,  and  fathers  by  a  love  less  tender. 
That  the  love  of  infants  is  inherent  in  conjugial  love,  into  which 
women  are  born,  is  evident  from  the  amiabletmd  endearing  love 
of  girls  towards  infants,  and  towards  their  dolls,  which  they 
carry,  dress,  kiss,  and  press  to  their  bosoms:  boys  are  not  influ- 
enced by  any  such  affection.  It  appears  as  if  mothers  derived 
the  love  of  infants  from  nourishing  them  in  the  womb  out  of 
their  own  blood,  and  from  the  consequent  appropriation  of  their 
life,  and  thus  from  sympathetic  union:  but  still  this  is  not  the 
origin  of  that  love;  for  if  another  infant,  without  the  mother's 
knowledge,  were  to  be  put  after  the  birth  in  the  place  of  the 
genuine  infant,  the  mother  would  love  it  with  equal  tenderness 
fis  if  it  were  her  own  :  moreover  infants  are  sometimes  loved  by 
iheir  nurses  more  than  by  their  mothers.  From  these  considera- 
tions it  follows,  that  this  love  is  from  no  other  source  than  from 
the  conjugial  love  implanted  in  every  woman,  to  which  is  joined 
the  love  of  conceiving;  from  the  delight  of  which  the  wife  is 
prepared  for  reception.  This  is  thefirst  of  the  above  love,  which 
with  its  delight  after  the  birth  passes  fully  to  the  ofl'spring. 

394.  VII.  This  sphere  is  also  a  sphere  of  innocence 
and  peace  [from  the  Lord].  Innocence  and  peace  are  the 
*  w.i  inmost  principles  of  heaven ;  they  are  called  inmost  principles, 
because  they  proceed  immediately  from  the  Lord  :  for  the  Lord 
is  innocence  itself  and  peace  itself.  From  innocence  the  Lord  is 
called  a  Lamb,  and  from  peace  he  saith,  "Peace  I  leave  you  ; 
rrtof  peace  I  give  yc>i*."John  xiv.  27;  and  he  is  also  meant  by  the 
peace  with  which  the  disciples  were  to  salute  a  city  or  house 
which  they  entered  ;  and  of  which  if  is  said,  that  if  it  was 
worth  v.  peace  wonld  come  upon  it,  and  if  not  worthy,  peace 

ol8 


AND  ITS  CHASTE  DELIGHTS. 


394— 390 


would  return,  Matt.  x.  11 — 15.  Hence  also  the  Loid  is  called 
the  Prince  of  peace,  Isaiah  ix.  5,  6.  A  further  reason  why  inno- 
cence and  peace  are  the  inmost  principles  of  heaven,  is,  because 
innocence  is  the  esse  of  every  good,  and  peace  is  the  blessed 
principle  of  every  delight  which  is  of  good.  See  the  work  on 
Heaven  and  Hell,  as  to  the  state  of  innocence  of  the  angels  of 
heaven,  n.  276 — 283;  and  as  to  peace  in  heaven,  n.  281 — 290. 

395.  VIII.  The  sphere  of  innocence  flows  into  infants, 

AND  THROUGH  THEM  INTO  THE    PARENTS,  AND  AFFECTS  THEM.  It 

is  well  known  that  infants  are  innocences ;  but  it  is  not.  known 
that  their  innocence  flows  in  from  the  Lord.  It  flows  in  from 
the  Lord,  because,  as  was  said  just  above,  he  is  innocence  itself; 
neither  can  any  thing  flow  in,  since  it  cannot  exist  except  from 
its  first  principle,  which  is  it  itself.  But  we  will  briefly  describe 
the  nature  and  quality  of  the  innocence  of  infants,  which  affects 
parents  :  it  shines  forth  from  their  face,  from  some  of  their 
gestures,  and  from  their  first  speech,  and  affects  them.  They 
have  innocence,  because  they  do  not  think  from  any  interior 
principle  ;  for  they  do  not  as  yet  know  what  is  good  and  evil,  and 
what  is  true  and  false,  as  the  ground  of  their  thoughts  ;  in  con- 
sequence of  which  they  have  not  a  prudence  originating  in  self- 
hood, nor  any  deliberate  purpose  ;  of  course  they  do  not  regard 
any  evil  as  an  end.  They  are  free  from  selfhood  acquired  from 
self-love  and  the  love  of  the  world ;  they  do  not  attribute  any 
thing  to  themselves  ;  they  refer  to  their  parents  whatever  they 
receive;  content,  with  the  trifles  which  are  given  them  as  presents, 
they  ljave  no  care  about  food  and  raiment,  or  about  the  future ; 
they  do  not  look  to  the  world,  and  immerse  themselves  thereby 
in  the  desire  of  many  things;  they  love  their  parents,  their  nurses, 
£>nd  their  infant  companions,  with  whom  they  play  in  innocence; 
ihey  sutler  themselves  to  be  guided,  they  barken  and  obey. 
This  is  the  innocence  of  infancy,  which  is  the  cause  of  the  love 
called  storge. 

396.  IX.  It  also  flows  in  to  the  souls  of  the  parents, 

AND  UNITES  AVITH  THE  SAME  SPHERE  [AS  OPERATIVE]  WITH  THE 
INFANTS,    AND    IT    IS    PRINCIPALLY     INSINUATED    BY     MEANS  OF 

the  touch.  The  Lord's  innocence  flows  into  the  angels  of  the 
third  heaven,  where  all  are  iu  the  innocence  of  wisdom,  and 
passes  through  the  inferior  heavens,  but  only  through  the  inno- 
cences of  the  angels  therein,  and  thus  immediately  and  mediately 
flows  into  infants.  These  differ  but  little  from  graven  forms ;  but 
still  they  are  receptible  of  life  from  the  Lord  through  the  heavens. 
Yet,  unless  the  parents  also  received  that  influx  in  their  souls, 
and  in  the  inmost  principles  of  their  minds,  they  would  in  vain 
be  affected  by  the  innocence  of  the  infants.  There  must  be 
something  adequate  and  similar  in  another,  whereby  communica- 
tion may  be  effected,  and  which  may  cause  reception,  affection, 
and  thence  conjunction;  otherwise  it  would  be  like  soft  seed 

319 


396,  397 


CONJUGIAL  LOVE 


falling  upon  a  stone,  or  a  lamb  exposed  to  a  wolf.  From  this 
ground  then  it  is,  that  innocence  flowing  into  the  souls  of  the 
parents,  unites  with  the  innocence  of  the  infants.  Experience 
may  shew  that,  with  the  parents,  this  conjunction  is  ett'ected  by 
the  mediation  of  the  bodily  senses,  but  especially  by  the  touch : 
as  that  the  sight  is  intimately  delighted  by  seeing  them,  the 
hearing  by  their  speech,  the  smelling  by  their  odor.  That  the 
communication  and  therefore  the  conjunction  of  innocence  is 
principally  efi'ected  by  the  touch,  is  evident  from  the  satisfaction 
of  carrying  them  in  the  arms,  from  fondling  and  kissing  them, 
especially  in  the  case  of  mothers,  who  are  delighted  in  laying 
their  mouth  and  face  upon  their  bosoms,  and  at  the  same  time 
in  touching  the  same  with  the  palms  of  their  hands,  in  general, 
in  giving  them  milk  by  suckling  them  at  the  breasts,  moreover, 
in  stroking  their  naked  body,  and  the  unwearied  pains  they  take 
in  washing  and  dressing  them  on  their  laps.  That  the  commu- 
nications of  love  and  its  delights  between  married  partners  are 
eflected  by  the  sense  of  the  touch  has  been  occasionally  proved 
above.  The  reason  why  communications  of  the  mind  are  alsu 
etiected  by  the  same  sense  is,  because  the  hands  are  a  man's 
ultimates,  and  his  tirst  principles  are  together  in  the  ultimates, 
whereby  also  all  things  of  the  body  and  of  the  mind  are  kept 
together  in  an  inseparable  connection.  Hence  it  is,  that  Jesus 
touched  infants,  Matt,  xviii.  2 — 6;  Mark  x.  13 — 16  ;  and  that 
he  healed  the  sick  by  the  touch :  and  that  those  who  touched 
him  were  healed:  hence  also  it  is,  that  inaugurations  into  tho 
priesthood  are  at  this  day  eflected  by  the  laying  on  of  hands. 
From  these  considerations  it  is  evident,  that  the  innocence  of 
parents  and  the  innocence  of  infants  meet  each  other  by  the 
touch,  especially  of  the  hands,  and  thereby  join  themselves 
together  as  by  kisses. 

397.  That  innocence  produces  similar  effects  with  beasts  and 
birds  as  with  men,  and  that  by  contact,  is  well  known:  the 
reason  of  this  is,  because  all  that  proceeds  from  the  Lord,  in  an 
instant  pervades  the  universe,  as  may  be  seen  above,  n.  3SS— 
390  ;  and  as  it  proceeds  by  degrees,  and  by  continual  mediations, 
therefore  it  passes  not  only  to  animals,  but  also  to  vegetables  and 
minerals;  see  n.  3S9 ;  it  ylso  passes  into  the  earth  itself,  which 
is  the  mother  of  all  vegetables  and  minerals  ;  for  the  earth,  in 
the  spring,  is  in  a  prepared  state  for  the  reception  of  seeds,  as  it 
were  in  the  womb  ;  and  when  it  receives  them,  it,  as  it  were, 
conceives,  cherishes  them,  bears,  excludes,  suckles,  nourishes, 
clothes,  educates,  guards,  and,  as  it  were,  loves  the  offspring 
derived  from  them,  and  so  forth.  Since  the  sphere  of  procreation 
proceeds  thus  far,  how  much  more  must  it  proceed  to  animals  ot 
every  kind,  even  to  worms  I  That  as  the  earth  is  the  common 
mother  of  vegetables,  so  there  is  also  a  common  mother  of  bees 
in  every  hive,  is  a  well  known  fact,  continued  by  observation. 
32U 


AND  ITS  CHASTE  DELIGHTS. 


39S— 400 


398.  X.  In  the  degree  est  WHICH  innocence  retires 

FROM  INFANTS,  AFFECTION  AND  CONJUNCTION  ALSO  ABATE,  AND 
THIS    SUCCESSIVELY    EVEN    TO    SEPARATION.        It  IS    Well  kllOWIl 

that  the  love  of  infants,  or  storge,  retires  from  parents  according 
as  innocence  retires  from  them  ;  and  that,  in  the  case  of  men,  it 
retires  even  to  the  separation  of  children  from  home,  and  in 
the  case  of  beasts  and  birds,  to  a  rejection  from  their  presence, 
and  atotal  forgetfnlness  of  relationship.  From  this  circumstance, 
as  an  established  fact,  it  may  further  appear,  that  innocence 
flowing  in  on  each  side  produces  the  love  called  storge. 

399.  XI.  A  STATE  OF  RATIONAL  INNOCENCE  AND  PEACE 
WITH  PARENTS  TOWARDS  INFANTS,  IS  GROUNDED  IN  THE  CIR- 
CUMSTANCE, THAT  THEY  KNOW  NOTHING  AND  CAN  DO  NOTHING 
FROM  THEMSELVES,  BUT  FROM  OTHERS,  ESPECIALLY  FROM  THE 
FATHER  AND  MOTHER  ;  AND  THIS  STATE  SUCCESSIVELY  RETIRES,  IN 
PROPORTION  AS  THEY  KNOW  AND  HAVE  ABILITY  FROM  THEMSELVES, 

and  not  from  others.  That  the  sphere  of  the  love  of  infants 
is  a  sphere  of  protection  and  support  of  those  who  cannot  protect 
and  support  themselves,  was  shewn  above  in  its  proper  article,  n. 
391  :  that  this  is  only  a  rational  cause  with  men,  but  not  the 
Arery  essential  cause  of  that  love  prevailing  with  them,  was  also 
mentioned  in  the  same  article.  The  real  original  cause  of  that 
love  is  innocence  from  the  Lord,  which  flows  in  while  the  man 
is  ignorant  of  it,  and  produces  the  above  rational  cause  ; 
therefore  as  the  first  cause  produces  a  retiring  from  that  love,  so 
also  does  the  second  cause  at  the  same  time  ;  or  what  is  the 
same,  as  the  communication  of  innocence  retires,  so  also  the 
persuading  reason  accompanies  it ;  but  this  is  the  case  only  with 
man  to  the  intent  that  he  may  do  what  he  does  from  freedom 
according  to  reason,  and  from  this,  as  from  a  rational  and  at 
the  same  time  a  moral  law,  may  support  his  adult  offspring 
according  to  the  requirements  of  necessity  and  usefulness.  This 
second  cause  does  not  influence  animals  who  are  without  reason, 
they  being  affected  only  by  the  prior  cause,  which  to  them  is 
instinct. 

400.  XII.   The  sphere   of  the   love  of  procreating 

ADVANCES  IN  ORDER  FROM  THE  END  THROUGH  CAUSES  INTO 
EFFECTS,  AND  MAKES  PERIODS  ;  WHEREBY  CREATION  IS  PRE- 
SERVED   IN    THE    STATE    FORESEEN    AND    PROVIDED    FOR.  All 

operations  in  the  universe  have  a  progression  from  ends  through 
causes  into  effects.  These  three  are  in  themselves  indivisible, 
although  in  idea  they  appear  divided ;  but  still  the  end,  unless 
the  intended  effect  is  seen  together  with  it,  is  not  any  thing ; 
nor  does  either  become  any  thing,  unless  the  cause  supports, 
contrives,  and  conjoins  it.  Such  a  progression  is  inherent  in  every 
man  in  general,  and  in  every  particular,  altogether  as  will, 
understanding,  and  action :  every  end  in  regard  to  man  relates 
to  the  will,  every  cause  to  the  understanding,  and  every  efl'ect  to 

21  321 


400—402 


CONJUGIAL  LOVE 


the  action  ;  in  like  manner,  every  end  relates  to  love,  every 
efficient  cause  to  wisdom,  and  every  effect  thence  derived  to  use. 
The  reason  of  this  is,  because  the  receptacle  of  love  is  the  will, 
the  receptacle  of  wisdom  is  the  understanding,  and  the  receptacle 
of  use  is  action  :  since  therefore  operations  in  general  and  in 
particular  with  man  advance  from  the  will  through  the  under- 
standing into  act,  so  also  do  they  advance  from  love  through 
wisdom  into  use.  By  wisdom  here  we  mean  all  that  which  be- 
longs to  judgement  and  thought.  That  these  three  are  a  one  in 
the  effect,  is  evident.  That  they  also  make  a  one  in  ideas  before 
the  effect,  is  perceived  from  the  consideration,  that  determination 
only  intervenes  ;  for  in  the  mind  an  end  goes  forth  from  the  will 
and  produces  for  itself  a  cause  in  the  understanding,  and  pre- 
sents to  itself  an  intention  ;  and  intention  is  as  an  act  before 
determination  ;  hence  it  is,  that  by  a  wise  man,  and  also  by  the 
Lord,  intention  is  accepted  as  an  act.  What  rational  person 
cannot  see,  or,  when  he  hears,  acknowledge,  that  those  three 
principles  flow  from  some  tirst  cause,  and  that  that  cause  is,  that 
from  the  Lord,  the  Creator  and  Conservator  of  the  universe, 
there  continually  proceed  love,  wisdom,  and  use,  and  these 
three  are  one?  Tell,  if  you  can,  in  what  other  source  they 
originate. 

401.  A  similar  progression  from  end  through  cause  into  effect 
belongs  also  to  the  sphere  of  procreating  and  of  protecting  the 
tilings  procreated.  The  end  in  this  case  is  the  will  or  love  of 
procreating;  the  middle  cause,  by  which  the  end  is  effected  and 
into  which  it  infuses  itself,  is  conjugial  love;  the  progressive 
series  of  efficient  causes  is  the  loving,  conception,  gestation  of 
the  embryo  or  offspring  to  be  procreated  ;  and  the  effect  is  the 
offspring  itself  procreated.  But  although  end,  cause,  and  eftecf, 
successively  advance  as  three  things,  still  in  the  love  of  pro- 
creating, and  inwardly  in  all  the  causes,  and  in  the  effect  itself, 
they  make  a  one.  They  are  the  efficient  causes  only,  which  ad- 
vance through  times,  because  in  nature;  while  the  end  or  will, 
or  love,  remains  continually  the  same  :  for  ends  advance  in  nature 
through  times  without  time ;  but  they  cannot  come  forth  and 
manifest  themselves,  until  the  eli'ect  or  use  exists  and  becomes  a 
subject;  before  this,  the  love  could  love  only  the  advance,  bur. 
could  not  secure  and  fix  itself.  That  there  are  periods  of  such 
progressions,  ami  that  creation  is  thereby  preserved  in  the  state 
foreseen  and  provided  fur,  is  well  known.  But  the  series  of  the 
love  of  infants  from  its  greatest  to  its  least,  thus  to  the  boundary 
in  which  it  subsists  or  ceases,  is  retrograde  ;  since  it  is  according 
to  the  decrease  of  innocence  in  the  subject,  and  also  on  account 
of  the  periods. 

4V2.     XIII.   Tub  love  of  infants  dkscknds,  and  doe* 
not  asckni).    That  it  descends  from  generation  to  generation,  or 
from  sons  and  daughters  to  grandsons  and  granddaughters,  and 
3±i 


AND  ITS  CHASTE  DELIGHTS. 


402—105 


docs  not  ascend  from  these  to  fathers  and  mothers  of  families,  is 
woll  known.  The  cause  of  its  increase  in  descent  is  the  love  of 
fructifying,  or  of  producing  uses,  and  in  respect  to  the  human 
race,  it  is  the  love  of  multiplying  it;  but  this  derives  its  origin 
solely  from  the  Lord,  who,  in  the  multiplication  of  the  human 
race,  regards  the  conservation  of  creation,  and  as  the  ultimate 
end  thereof,  the  angelic  heaven,  which  is  solely  from  the  human 
race  ;  and  since  the  angelic  heaven  is  the  end  of  ends,  and  thence 
the  love  of  loves  with  the  Lord,  therefore  there  is  implanted  in 
the  souls  of  men,  not  only  the  love  of  procreating,  but  also  of 
loving  the  things  procreated  in  successions  :  hence  also  this  love 
exists  only  with  man  and  not  with  any  beast  or  bird.  That 
this  love  with  man  descends  increasing,  is  in  consequeuce  of  the 
glory  of  honor,  which  in  like  manner  increases  with  him  accord- 
ing to  amplifications.  That  the  love  of  honor  and  glory  receives 
into  itself  the  love  of  infants  flowing  from  the  Lord,  and  makes 
it  as  it  were  its  own,  will  be  seen  in  article  xvi. 

403.  XIV.  Wives  have  one  state  of  love  before  con- 
ception   AND   ANOTHER    AFTER,    EVEN   TO   THE   BIRTH.      This  is 

adduced  to  the  end  that  it  may  be  known,  that  the  love  of  pro- 
creating, and  the  consequent  love  of  what  is  procreated,  is  im- 
planted in  conjugial  love  with  women,  and  that  with  them  those 
two  loves  are  divided,  while  the  end,  which  is  the  love  of 
procreating,  begins  its  progression.  That  the  love  called  story c 
is  then  transferred  from  the  wife  to  the  husband  ;  and  also  that 
the  love  of  procreating,  which,  as  we  said,  with  a  woman  makes 
one  with  her  conjugial  love,  is  then  not  alike,  is  evident  from 
several  indications. 

404.  XV.   AVtth  parents  conjugial  love  is  conjoined 

WITH  THE  LOVE  OF  INFANTS  BY    SPIRITUAL   CAUSE8,  AND  THENCK 

by  natural.  The  spiritual  causes  are,  that  the  human  race 
may  be  multiplied,  and  from  this  the  angelic  heaven  enlarged, 
and  that  thereby  such  may  be  born  as  will  become  angels,  serving 
the  Lord  to  promote  uses  in  heaven,  and  by  consociation  with 
men  also  in  the  earths :  for  every  man  has  angels  associated  with 
him  from  the  Lord  ;  and  such  is  his  conjunction  with  them,  that 
if  they  were  taken  away,  he  would  instantly  die.  The  natural 
causes  of  the  conjunction  of  those  two  loves  are,  to  effect  the 
birth  of  those  who  may  promote  uses  in  human  societies,  and 
may  be  incorporated  therein  as  members.  That  the  latter  are 
the  natural  and  the  former  the  spiritual  causes  of  the  love  of 
infants  and  of  conjugial  love,  even  married  partners  themselves 
think  and  sometimes  declare,  saying  they  have  enriched  heaven 
with  as  many  angels  as  they  have  had  descendants,  and  have 
furnished  society  with  as  many  servants  as  they  have  had  children. 

405.  XVI.  The  love  of  children  and  infants  is  dif- 
ferent with  spiritual  married  partners  from  what  IT  It 
avith  naturae.    With  spiritual  married  partners  the  love  of 

323 


405,  406 


COXJt'GUL  LOVE 


infants  as  to  appearance,  is  like  the  love  of  infants  with  natural 
married  partners  ;  but  it  is  more  inward,  and  thence  more  tender, 
because  that  love  exists  from  innocence,  and  from  a  nearer  recep- 
tion of  innocence,  and  thereby  a  more  present  preception  of  it  in 
man's  self;  for  the  spiritual  are  such  so  far  as  they  partake  of 
innocence.  But  spiritual  fathers  and  mothers,  after  they  have 
sipped  the  sweet  of  innocence  with  their  infants,  love  their  chil- 
li ren  very  differently  from  what  natural  fathers  and  mothers  do. 
The  spiritual  love  their  children  from  their  spiritual  intelligence 
and  moral  life ;  thus  they  love  them  from  the  fear  of  God  and 
actual  piety,  or  the  piety  of  life,  and  at  the  same  time  from 
affection  and  application  to  uses  serviceable  to  society,  conse- 
quently from  the  virtues  and  good  morals  which  they  possessed. 
From  the  love  of  these  things  they  are  principally  led  to  provide 
for,  and  minister  to,  the  necessities  of  their  children  ;  therefore 
if  they  do  not  observe  such  things  in  them,  they  alienate  their 
minds  from  them  and  do  nothing  for  them  but  so  far  as  they 
think  themselves  bound  in  duty.  With  natural  fathers  and 
mothers  the  love  of  infants  is  indeed  grounded  also  in  innocence  ; 
but  when  the  innocence  is  received  by  them,  it  is  entwined  around 
their  own  love,  and  consequently  the  love  of  their  infants  from  the 
latter,  and  at  the  same  time  from  the  former,  kissing,  embracing, 
and  dangling  them,  hugging  them  to  their  bosoms,  and  fawning 
upon  and  flattering  them  beyond  all  bounds,  regarding  them  as 
one  heart  and  soul  with  themselves  ;  and  afterwards,  when  they 
have  passed  the  state  of  infancy  even  to  boyhood  and  beyond  it, 
in  which  state  innocence  is  no  longer  operative,  they  love  them 
not  from  any  fear  of  God  and  actual  piety,  or  the  piety  of  life, 
nor  from  any  rational  and  moral  intelligence  they  may  have; 
neither  do  they  regard,  or  only  very  slightly,  if  at  all,  their  in- 
ternal affections,  and  thence  their  virtues  and  good  morals,  but 
only  their  externals,  which  they  favor  and  indulge.  To  these 
externals  their  love  is  directed  and  determined  :  hence  also  they 
close  their  eyes  to  their  vices,  excusing,  and  favoring  them. 
The  reason  of  this  is,  because  with  snch  parents  the  love  of  their 
offspring  is  also  the  love  of  themselves;  and  this  love  adheres 
to  the  subject  outwardly,  without  entering  into  it,  as  self  does 
not  enter  into  itself. 

406.  The  quality  of  the  love  of  infants  and  of  the  love  of 
children  with  the  spiritual  and  with  the  natural,  is  evidently 
discerned  from  them  after  death ;  for  most  fathers,  when  they 
come  into  another  life,  recollect  their  children  who  have  died 
before  them  ;  they  are  also  presented  to  and  mutually  acknow- 
ledge each  other.  Spiritual  fathers  only  look  at  them,  and 
inquire  as  to  their  present  state,  and  rejoice  if  it  is  well  with  them, 
and  grieve  if  it  is  ill ;  and  after  some  conversation,  instruction, 
ami  admonition  respecting  moral  celestial  life,  they  separate  from 
them,  telling  them,  that  they  are  no  longer  to  be  remembered 
^24 


AND  ITS  CHASTE  DELIGHTS. 


406—108 


as  fathers,  because  the  Lord  is  the  only  Father  to  all  in  heavei^ 
according  to  his  words,  Matt,  xxiii.  9  :  and  -that  they  do  not  at 
all  remember  them  as  children.  But  natural  fathers,  when 
they  first  become  conscious  that  they  are  living  after  death,  and 
recall  to  mind  their  children  who  have  died  before  them,  and 
also  when,  agreeably  to  their  wishes,  they  are  presented  to  each 
other,  they  instantly  embrace,  and  become  united  like  bundles 
of  rods  ;  and  in  this  case  the  father  is  continually  delighted  with 
beholding  and  conversing  with  them.  If  the  father  is  told  that 
some  of  his  children  are  satans,  and  that  they  have  done  injuries 
to  the  good,  he  nevertheless  keeps  them  in  a  group  around  him,  if 
he  himself  sees  that  they  are-the  occasion  of  hurt  and  do  mischief, 
he  still  pays  no  attention  to  it,  nor  does  he  separate  any  of  them 
from  association  with  himself;  in  order,  therefore,  to  prevent  the 
continuance  of  such  a  mischievous  company,  they  are  of  necessity 
committed  forthwith  to  hell ;  and  there  the  father,  before  the 
children,  is  shut  up  in  confinement,  and  the  children  are  sepa- 
rated, and  each  is  removed  to  the  place  of  his  life. 

407.  To  the  above  I  will  add  this  wonderful  relation  : — in  the 
spiritual  world  I  have  seen  fathers  who,  from  hatred,  and  as  it 
wefe  rage,  had  looked  at  infants  presented  before  their  eyes,  with 
a  mind  so  savage,  that,  if  they  could,  they  would  have  murdered 
them ;  but  on  its  being  hinted  to  them,  though  without  truth,  that 
they  were  their  own  infants,  their  rage  and  savageness  instantly 
subsided,  and  they  loved  them  to  excess.  This  love  and  hatred 
prevail  together  with  those  who  in  the  world  had  been  inwardly 
deceitful,  and  had  set  their  minds  in  enmity  against  the  Lord. 

408.  XVII.   With  the  spiritual  that  love  is  fkom 

WHAT    IS    INTERIOR    OK    PRIOR,    BUT    WITH    THE    NATURAL  FROM 

what  is  exterior  or  posterior.  To  think  and  conclude  from 
what  is  interior  or  prior,  is  to  think  and  conclude  from  ends 
and  causes  to  effects  ;  but  to  think  and  conclude  from  what  is 
exterior  or  posterior,  is  to  think  and  conclude  from  effects  to 
causes  and  ends.  The  latter  progression  is  contrary  to  order, 
but  the  former  according  to  it ;  for  to  think  and  conclude  from 
ends  and  causes,  is  to  think  and  conclude  from  goods  and  truths, 
viewed  in  a  superior  region  of  the  mind,  to  effects  in  an  inferior 
region.  Real  human  rationality  from  creation  is  of  this  quality. 
But  to  think  and  conclude  from  effects,  is  to  think  and  conclude 
from  an  inferior  region  of  the  mind,  where  the  sensual  things  of 
the  body  reside  with  their  appearances  and  fallacies,  to  guess  at 
causes  and  effects,  which  in  itself  is  merely  to  confirm  falsities 
and  concupiscences,  and  afterwards  to  see  and  believe  them  to  be 
truths  of  wisdom  and  goodnesses  of  the  love  of  wisdom.  The 
case  is  similar  in  regard  to  the  love  of  infants  and  children  with 
the  spiritual  and  the  natural ;  the  spiritual  love  them  from  what 
is  prior,  thus  according  to  order :  but  the  natural  love  them  from 
what  is  posterior,  thus  contrary  to  order.    These  observations 

325 


£03— 411 


COIN  JUG  LAX  LOVE 


are  adduced  only  for  the  confirmation  of  the  preceding  arti 
cle. 

409.  XVIII.  In  consequence  hereof  that  love  prevails 

WITH  MARRIED  PARTNERS  WHO  MUTUALLY  LOVE  EACH  OTHER,  AND 

also  with  those  who  do  not  at  all  love  each  other  ;  con- 
sequently it  prevails  with  the  natural  as  well  as  with  the  spiritual ; 
hut  the  latter  are  influenced  hyconjugial  love,  whereas  the  former 
are  influenced  by  nosuch  love  but  what  is  apparent  andpretended. 
The  reason  why  the  love  of  infants  and  conjugial  love  still  act  in 
unity,  is,  because,  as  we  have  said,  cuirjugial  love  is  implanted  in 
every  woman  from  creation,  and  together  with  it  the  love  of  pro- 
creating, which  is  determined  to  and  flows  into  the  procreated 
offspring,  and  from  the  women  is  communicated  to  the  men. 
Hence  in  houses, in  which  there  is  no  conjugial  love  between  the 
man  and  his  wife,  it  nevertheless  is  with  the  wife,  and  thereby 
some  external  conjunction  is  effected  with  the  man.  From  this 
Millie  ground  it  is,  that  even  harlots  love  their  offspring  ;  for  that 
which  from  creation  is  implanted  in  souls,  and  respects  propaga- 
tion, is  indelible,  and  cannot  be  extirpated. 

410.  XIX.  The  love  of  infants  remains  after  death, 
especially  with  women.  Infants,  as  soon  as  they  are  raised 
up,  which  happens  immediately  after  their  decease,  are  elevated 
into  heaven,  and  delivered  to  angels  of  the  female  sex,  who  in 
the  life  of  the  body  in  the  world  loved  infants,  and  at  the  same 
time  feared  God.  These,  having  loved  all  infants  with  maternal 
tenderness,  receive  them  as  their  own ;  and  the  infants  in  this 
case,  as  from  an  innate  feeling,  love  them  as  their  mothers:  as 
many  infants  are  consigned  to  them,  as  they  desire  from  a  spiri- 
tual storge.  The  heaven  in  which  infants  are  appears  in  front  in 
the  region  of  the  forehead,  in  the  line  in  which  the  angels  look 
directly  at  the  Lord.  That  heaven  is  so  situated,  because  all 
infants  are  educated  under  the  immediate  auspices  of  the  Lord. 
There  is  an  influx  also  into  this  heaven  from  the  heaven  of  inno- 
cence, which  is  the  third  heaven.  When  they  have  passed 
through  this  first  period,  they  are  transferred  to  another  heaven, 
where  they  are  instructed. 

411.  XX.  Infants  are  educated  under  the  Lord's  au- 
spices BY  SUCH  WOMEN,  AND  GROW  IN  STATURE  AND  INTELLIGENCE 

as  in  the  world.  Infants  in  heaven  are  educated  in  the  follow- 
ing manner  ;  they  learn  to  speak  from  the  female  angel  who  has 
the  charge  of  their  education  ;  their  first  speech  is  merely  the 
sound  of  affection,  in  which  however  there  is  some  beginning  of 
thought,  whereby  what  is  human  in  the  sound  is  distinguished 
from  the  sound  of  an  animal;  this  speech  gradually  becomes 
more  distinct,  as  ideas  derived  from  affection  enter  the  thought: 
all  their  affections,  which  also  increase,  proceed  from  innocence. 
At  first,  such  things  are  insinuated  into  them  as  appear  before 
their  eyes,  and  are  delightful ;  and  as  these  are  from  a  spiritual 
origin,  heavenly  things  flow  into  them  at  the  same  time,  whereby 


AND  ITS  CHASTE  DELIGHTS. 


ill— 413 


the  interiors  of  their  minds  are  opened.  Afterwards,  as  the 
infants  are  perfected  in  intelligence,  so  they  grow  in  stature,  and 
\iewed  in  this  respect,  they  appear  also  more  adult,  because 
intelligence  and  wisdom  are  essential  spiritual  nourishment ; 
therefore  those  things  which  nourish  their  minds,  also  nourish 
their  bodies.  Infants  in  heaven,  however,  do  not  grow  up  beyond 
their  first  age,  where  they  stop,  and  remain  in  it  to  eternity. 
And  when  they  are  in  that  age,  they  are  given  in  marriage,  which 
is  provided  by  the  Lord,  and  is  celebrated  in  the  heaven  of  the 
youth,  who  presently  follows  the  wife  into  her  heaven,  or  into 
her  house,  if  they  are  of  the  same  society.  That  I  might  know 
of  a  certainty,  that  infants  grow  in  stature)  and  arrive  at  matu- 
rity as  they  grow  in  intelligence,  I  was  permitted  to  speak  with 
some  while  they  were  infants,  and  afterwards  when  they  were 
grown  up  ;  and  they  appeared  as  full-grown  youths,  in  a  stature, 
like  that  of  young  men  full  grown  in  the  world. 

412.  Infants  are  instructed  especially  by  representatives  ade- 
quate and  suitable  to  their  genius;  the  great  beauty  and  interior 
wisdom  of  which  can  scarcely  be  credited  in  the  world.  I  am 
permitted  to  adduce  here  two  representations,  from  which  a 
judgement  may  be  formed  in  regard  to  the  rest.  On  a  certain 
time  they  represented  the  Lord  ascending  from  the  sepulchre, 
and  at  the  same  time  the  unition  of  his  human  with  the  divine. 
At  first  they  presented  the  idea  of  a  sepulchre,  but  not  at  the 
same  time  the  idea  of  the  Lord,  except  so  remotely,  that  it  was 
scarcely,  and  as  it  were  at  a  distance,  perceived  that  it  was  the 
Lord  ;  because  in  the  idea  of  a  sepulchre  there  is  somewhat 
funereal,  which  they  hereby  removed.  Afterwards  they  cau- 
tiously admitted  into  the  sepulchre  a  sort  of  atmosphere,  appear- 
ing nevertheless  as  a  thin  vapor,  by  which  they  signified,  and 
this  with  a  suitable  degree  of  remoteness,  spiritual  life  in  baptism. 
They  afterwards  represented  the  Lord's  descent  to  those  who  were 
bound,  and  his  ascent  with  them  into  heaven  ;  and  in  order  to 
accommodate  the  representation  to  their  infant  minds,  they  let 
down  small  cords  that  were  scarcely  discernible,  exceedingly  soft 
and  yielding,  to  aid  the  Lord  in  the  ascent,  being  always  in- 
fluenced by  a  holy  fear  lest  any  thing  in  the  representation  should 
affect  something  that  was  not  under  heavenly  influence  :  not 
to  mention  other  representations,  whereby  infants  are  introduced 
into  the  knowledges  of  truth  and  the  affections  of  good,  as  by 
games  adapted  to  their  capacities.  To  these  and  similar  things 
infants  are  led  by  the  Lord  by  means  of  innocence  passing 
through  the  third  heaven  ;  and  thus  spiritual  things  are  insinu- 
ated into  their  affections,  and  thence  into  their  tender  thoughts, 
so  that  they  know  no  other  than  that  they  do  and  think  such 
things  from  themselves,  by  which  their  understanding  commences. 

413.  XXI.  It  is  there  provided  by  the  Lord,  that  with 

THOSE  INFANTS   THE  INNOCENCE  OF  INFANCY  BECOMES  THE  IN  NO- 

327 


413,  414 


C0NJU0TAL  LOVE 


CKNCE  OF  WISDOM  [AND  THUS  THEY  BECOME  ANGELS].     MilDJ  may 

conjecture  that  infants  remain  infants,  and  become  angels  imme- 
diately after  death:  but  it  is  intelligence  and  wisdom  that  make 
an  angel :  therefore  so  long  as  infants  are  without  intelligence 
and  wisdom,  they  are  indeed  associated  with  angels,  yet  are  not 
angels :  but  they  then  first  become  so  when  they  are  made  in- 
telligent and  wise.  Infants  therefore  are  led  from  the  innocence 
of  infancy  to  the  innocence  of  wisdom,  that  is,  from  external 
innocence  to  internal :  the  latter  innocence  is  the  end  of  all 
their  instruction  and  progression :  therefore  when  they  attain  to 
the  innocence  of  wisdom,  the  innocence  of  infancy  is  adjoined  to 
them,  which  in  the  mean  time  had  served  them  as  a  plane.  I 
saw  a  representation  of  the  quality  of  the  innocence  of  infancy  ; 
it  was  of  wood  almost  without  life,  aud  was  vivified  in  proportion 
as  the  knowledges  of  truth  and  the  affections  of  good  were  im- 
bibed :  and  afterwards  there  was  represented  the  quality  of  the 
innocence  of  wisdom,  by  a  living  infant.  The  angels  of  the  third 
heaven,  who  are  in  a  state  of  innocence  from  the  Lord  above 
other  angels,  appear  like  naked  infants  before  the  eyes  of  spirits 
who  are  beneath  the  heavens;  and  as  they  are  wiser  than  all 
others,  so  are  they  also  more  truly  alive  :  the  reason  of  this  is, 
because  innocence  corresponds  to  infancy, aud  also  to  nakedness; 
therefore  it  is  said  of  Adam  aud  his  wife,  when  they  were  iu  a 
state  of  innocence,  that  they  were  naked  and  were  not  ashamed, 
but  that  when  they  had  lost  their  state  of  innocence,  they  were 
ashamed  of  their  nakedness,  and  hid  themselves,  Gen.  ii.  25  ; 
chap.  iii.  7,  10,  11.  In  a  word,  the  wiser  the  angels  are  the 
more  innocent  they  are.  The  quality  of  the  innocence  of  wisdom 
may  in  some  measure  be  seen  from  the  innocence  of  infancy 
above  described,  n.  395,  if  only  instead  of  parents,  the  Lord  be 
assumed  as  the  Father  by  whom  they  are  led,  and  to  whom  they 
ascribe  what  they  have  received. 

414.  On  the  subject  of  innocence  I  have  often  conversed  with 
the  angels  who  have  told  me  that  innocence  is  the  esse  of  every 
good,  and  that  good  is  only  so  far  good  as  it  has  innocence  in  it: 
and,  since  wisdom  is  of  life  and  thence  of  good,  that  wisdom  is 
only  so  far  wisdom  as  it  partakes  of  innocence  :  the  like  is  true 
of  love,  charity,  and  faith  ;  and  hence  it  is  that  no  one  can  enter 
heaven  unless  he  has  innocence  ;  which  is  meant  by  these  words 
of  the  Lord,  M  /Suffer  infants  to  come  to  me,  and  forbid  them  not; 
f„r  of  such  is  the  kingdom  of  the  heavens  /  verily  I  say  unto  you, 
Whosoever  shall  not  receive  the  kingdom  of  the  heavens  as  an 
infant,  he  will  not  enter  therein,''''  Mark  x.  14,  15  ;  Luke  xviii. 
It),  17.  In  this  passage,  as  well  as  in  other  parts  of  the  Word, 
infants  denote  those  who  are  in  innocence.  The  reason  why  good 
is  good,  so  far  as  it  has  innocence  in  it,  is,  because  all  good  is 
from  the  Lord,  and  innocence  consists  in  being  led  by  the  Lord. 
******* 

328 


AND  ITS  CHASTE  DELIGHTS. 


415 


415.  To  the  above  I  shall  add  this  memorable  relation. 
One  morning,  as  I  awoke  out  of  sleep,  the  light  beginning  to 
dawn  and  it  being  very  serene,  while  1  was  meditating  and  not 
yet  quite  awake,  I  saw  through  the  window  as  it  were  a  flash  of 
lightning,  and  presently  I  heard  as  it  were  a  clap  of  thunder; 
and  while  I  was  wondering  whence  this  could  be,  I  heard  from 
heaven  words  to  this  effect,  "  There  are  some  not  far  from  you, 
who  are  reasoning  sharply  about  God  and  nature.  The  vibration 
of  light  like  lightning,  and  the  clapping  of  the  air  like  thunder, 
are  correspondences  and  consequent  appearances  of  the  conflict 
and  collision  of  arguments,  on  one  side  in  favor  of  God,  and  on 
the  other  in  favor  of  nature."  The  cause  of  this  spiritual  combat 
was  as  follows :  there  were  some  satans  in  hell  who  expressed  a 
wish  to  be  allowed  to  converse  with  the  angels  of  heaven ;  "  for," 
said  they,  "  we  will  clearly  and  fully  demonstrate,  that  what 
they  call  God,  the  Creator  of  all  things,  is  nothing  but  nature  ; 
and  thus  that  God  is  a  mere  unmeaning  expression,  unless  nature 
be  meant  by  it."  And  as  those  satans  believed  this  with  all  their 
heart  and  soul,  and  also  were  desirous  to  converse  with  the  angels 
of  heaven,  they  were  permitted  to  ascend  out  of  the  mire  and 
darkness  of  hell,  and  to  converse  with  two  angels  at  that  time 
descending  from  heaven.  They  were  in  the  world  of  spirits, 
which  is  intermediate  between  heaven  and  hell.  The  satans 
on  seeing  the  angels  there,  hastily  ran  to  them,  and  cried  out 
with  a  furious  voice,  "  Are  you  the  angels  of  heaven  with  whom 
we  are  allowed  to  engage  in  debate,  respecting  God  and  nature  ? 
You  are  called  wise  because  you  acknowledge  a  God  ;  but,  alas  ! 
how  simple  you  are  !  Who  sees  God  ?  who  understands  what 
God  is?  who  conceives  that  God  governs,  and  can  govern  the 
universe,  with  everything  belonging  thereto?  and  who  but  the 
vulgar  and  common  herd  of  mankind  acknowledges  what  he  does 
not  see  and  understand  ?  What  is  more  obvious  than  that 
nature  is  all  in  all  ?  Is  it  not  nature  alone  that  we  see  with  our 
eyes,  hear  with  our  ears,  smell  with  our  nostrils,  taste  with  our 
tongues,  and  touch  and  feel  with  our  hands  and  bodies?  And 
are  not  our  bodily  senses  the  only  evidences  of  truth?  Who 
would  not  swear  from  them  that  it  is  so  ?  Are  not  your  heads  in 
nature,  and  is  there  any  influx  into  the  thoughts  of  your  heads 
but  from  nature?  Take  away  nature,  and  can  you  think  at  all  ? 
Not  to  mention  several  other  considerations  of  a  like  kind."  On 
hearing  these  words  the  angels  replied,  "You  speak  in  this 
manner  because  you  are  merely  sensual.  All  in  the  hells  have 
the  ideas  of  their  thoughts  immersed  in  the  bodily  senses,  neither 
are  they  able  to  elevate  their  minds  above  them;  therefore  we 
excuse  you.  The  life  of  evil  and  the  consequent  belief  of  what 
is  false  have  closed  the  interiors  of  your  minds,  so  that  you  are 
incapable  of  any  elevation  above  the  things  of  sense,  except  in 
a  state  removed  from  evils  of  life,  and  from  false  principles  of 

329 


415 


COXJUGIAL  LOVE 


faith  :  for  a  satan,  as  well  as  an  angel,  can  understand  truth 
when  he  hears  it;  but  he  does  not  retain  it,  because  evil  oblite- 
rates truth  and  induces  what  is  false :  but  we  perceive  that  you 
are  now  in  a  state  of  removal  from  evil,  and  thus  that  you  can 
understand  the  truth  which  we  speak;  attend  therefore  to  what 
we  shall  say  :"  and  they  proceeded  thus:  "You  have  been  in  the 
natural  world,  and  have  departed  thence,  and  are  now  in  the 
spiritual  world.  Have  you  known  anything  till  now  concerning 
a  life  after  death?  Have  you  not  till  now  denied  such  a  lite, 
and  degraded  yourselves  to  the  beasts?  Have  you  known  any 
thing  heretofore  about  heaven  and  hell,  or  the  light  and  heat  of 
this  world  ?  or  of  this  circumstance,  that  you  are  no  longer 
within  the  sphere  of  nature,  but  above  it ;  since  this  world  and 
all  things  belonging  to  it  are  spiritual,  and  spiritual  things  are 
above  natural,  so  that  not  the  least  of  nature  can  flow  into  this 
world  \  J3ut,  in  consequence  of  believing  nature  to  be  a  God  or 
a  goddess,  you  believe  also  the  light  and  heat  of  this  world  to  be 
the  light  and  heat  of  the  natural  world,  when  yet  it  is  not  at  all 
so  ;  for  natural  light  here  is  darkness,  and  natural  heat  is  cold. 
Have  you  known  anything  about  the  sun  of  this  world  from 
which  our  light  and  heat  proceed?  Have  you  known  that  this 
sun  is  pure  love,  and  the  sun  of  the  natural  world  pure  fire  ; 
and  the  sun  of  the  world,  which  is  pure  fire,  is  that  from  which 
nature  exists  and  subsists  ;  and  that  the  sun  of  heaven,  which  is 
pure  love,  is  that  from  which  life  itself,  which  is  love  with  wisdom 
exists  and  subsists  ;  and  thus  that  nature,  which  you  make  a  god 
or  a  goddess,  is  absolutely  dead?  You  can,  under  the  care  of  a 
proper  guard,  ascend  with  us  into  heaven;  and  we  also,  under 
similar  protection,  can  descend  with  you  into  hell;  and  in  hea- 
ven you  will  see  magnificent  and  splendid  objects,  but  in  hell 
ouch  as  are  filthy  and  unclean.  The  ground  of  the  difference 
is,  because  all  in  the  heavens  worship  God,  and  all  in  the  hells 
Worship  nature;  and  the  magnificent  and  splendid  objects  in  the 
heavens  are  correspondences  of  the  affections  of  good  and  truth, 
and  the  filthy  and  unclean  objects  in  the  hells  are  correspon- 
dences of  the  lusts  of  what  is  evil  and  false.  Judge  now,  from 
these  circumstances,  whether  God  or  nature  be  all  in  all."  To 
this  the  satans  replied,  "In  the  state  wherein  we  now  are,  we 
can  conclude,  from  what  we  have  heard,  that  there  is  a  God  ; 
but  when  the  delight  of  evil  seizes  our  minds,  we  see  nothing 
but  nature."  These  two  angels  and  two  satans  were  standing  to 
the  right,  at  no  great  distance  from  me;  therefore  I  saw  and  heard 
them;  and  lo  !  I  saw  near  them  many  spirits  who  had  been 
celebrated  in  the  natural  world  for  their  erudition  ;  and  I  was 
surprised  to  observe  that  those  great  scholars  at  one  time  stood 
near  the  angels  and  at  another  near  the  satans,  and  that  they 
favoerd  the  sentiments  of  those  near  whom  they  stood ;  and  I 
was  led  to  understand  that  the  changes  of  their  situation  were 
330 


AND  ITS  CHASTE  DELIGHTS. 


415,  410 


changes  of  the  state  of  their  minds,  which  sometimes  favored 
one  side  and  sometimes  the  other ;  for  they  were  vertumni. 
Moreover,  the  angels  said,  "  We  will  tell  you  a  mystery  ;  on  our 
looking  down  upon  the  earth,  and  examining  those  who  were 
celebrated  for  erudition,  and  who  have  thought  about  God  and 
nature  from  their  own  judgement,  we  have  found  six  hundred 
out  of  a  thousand  favorers  of  nature,  and  the  rest  favorers  of 
God  ;  and  that  these  were  in  favor  of  God,  in  consequence  of 
having  frequently  maintained  in  their  conversation,  not  from  any 
convictions  of  their  understandings,  but  only  from  hear-say,  that 
nature  is  from  God  ;  for  frequent  conversation  from  the  memory 
and  recollection,  and  not  at  the  same  time  from  thought  and 
intelligence,  induces  a  species  of  faith."  After  this,  the  satans 
were  entrusted  to  a  guard  and  ascended  with  the  two  angels  into 
heaven,  and  saw  the  magnificent  and  splendid  objects  contained 
therein  ;  and  being  then  an  illustration  from  the  light  of  heaven, 
they  acknowledged  the  being  of  a  God,  and  that  nature  was 
created  to  be  subservient  to  the  life  which  is  in  God  and  from 
God  ;  and  that  nature  in  itself  is  dead,  and  consequently  does 
nothing  of  itself,  but  is  acted  upon  by  life.  Having  seen  and 
perceived  these  tilings,  they  descended  :  and  as  they  descended 
the  love  of  evil  returned  and  closed  their  understanding  above 
and  opened  it  beneath ;  and  then  there  appeared  above  it  as  it 
were  a  veil  sending  forth  lightning  from  infernal  fire  ;  and  as 
soon  as  they  touched  the  earth  with  their  feet,  the  ground  cleaved 
asunder  beneath  thein,  and  they  returned  to  their  associates. 

416.  After  these  things  those  two  angels  seeing  me  near, 
said  to  the  by-standers  respecting  me,  We  know  that  this 
man  has  written  about  God  and  nature  ;  let  us  hear  what  he  has 
written."  They  therefore  came  to  me,  and  intreated  that  what 
I  had  written  about  God  and  nature  might  be  read  to  them  : 
I  therefore  read  as  follows.  "  Those  who  believe  in  a  Divine 
operation  in  everything  of  nature,  may  confirm  themselves  in 
favor  of  the  Divine,  from  many  things  which  they  see  in  nature, 
equally,  yea  more  than  those  who  confirm  themselves  in  favor 
of  nature  :  for  those  who  confirm  themselves  in  favor  of  the 
Divine,  attend  to  the  wonderful  things,  which  are  conspicuous 
in  the  productions  of  both  vegetables  and  animals  : — in  the 
production  of  vegetables,  that  from  a  small  seed  sown  in 
the  earth  there  is  sent  forth  a  root,  by  means  of  the  root  a  stein, 
and  successively  buds,  leaves,  flowers,  fruits,  even  to  new  seeds  ; 
altogether  as  if  the  seed  was  acquainted  with  the  order  of  suc- 
cession, or  the  process  by  which  it  was  to  renew  itself.  What 
rational  person  can  conceive,  that  the  sun  which  is  pure  fire, 
is  acquainted  with  this,  or  that  it  can  endue  its  heat  and  light 
with  a  power  to  effect  such  things  ;  and  further,  that  it  can 
form  wonderful  things  therein,  and  intend  use?  When  a  man 
of  elevated  reason  sees  and  considers  such  things,  he  cannot 

331 


416 


CONJCGIAL  LOVE 


think  otherwise  than  that  they  are  from  him  who  has  infinite 
wisdom,  consequently  from  God.  Those  who  acknowledge  the 
Divine,  also  see  and  think  so  ;  but  those  who  do  not  acknowledge 
it,  do  not  see  and  think  so,  because  they  are  unwilling ;  and 
thereby  they  let  down  their  rational  principle  into  the  sensual, 
which  derives  all  its  ideas  from  the  luminous  principle  in  which 
the  bodily  senses  are,  and  confirms  their  fallacies  urging,  '  Do 
not  you  see  the  sun  effecting  these  things  by  its  heat  and  light? 
What  is  that  which  you  do  not  see  ?'  Is  it  anything?  Those 
who  confirm  themselves  in  favor  of  the  Divine,  attend  to  the 
wonderful  things  which  are  conspicuous  in  the  productions  of 
animals  ;  to  mention  only  what  is  conspicuous  in  eggs,  that 
there  lies  concealed  in  them  a  chick  in  its  seed,  or  first  principles 
of  existence,  with  everything  requisite  even  to  the  hatching, 
and  likewise  to  every  part  of  its  progress  after  hatching,  until  it 
becomes  a  bird,  or  winged  animal,  in  the  form  of  its  parent 
stock.  A  further  attention  to  the  nature  and  quality  of  the  form 
cannot  fail  to  cause  astonishment  in  the  contemplative  mind;  to 
observe  in  the  least  as  well  as  in  the  largest  kinds,  yea,  in  the 
invisible  as  in  the  visible,  that  is,  in  small  insects,  as  in  fowls  or 
great  beasts,  how  they  are  all  endowed  with  organs  of  sense, 
such  as  seeing,  smelling,  tasting,  touching ;  and  also  with 
organs  of  motion,  such  as  muscles,  for  they  fly  and  walk ;  and 
likewise  with  viscera,  around  the  heart  and  lungs,  which  are 
actuated  by  the  brains  :  that  the  commonest  insects  enjoy  all 
these  parts  of  organization  is  known  from  their  anatomy,  as 
described  by  some  writers,  especially  Swammerdam  in  his  Books 
of  Nature.  Those  who  ascribe  all  things  to  nature  do  indeed 
Bee  such  things  ;  but  they  think  only  that  they  are  so,  and  say 
t  :iat  nature  produces  them  :  and  this  they  say  in  consequence  of 
having  averted  their  minds  from  thinking  about  the  Divine  ; 
and  those  who  have  so  averted  their  minds,  when  they  see  the 
wonderful  things  in  nature,  cannot  think  rationally,  and  still 
less  spiritually  ;  but  they  think  sensually  and  materially,  and  in 
this  case  they  think  in  and  from  nature,  and  not  above  it,  in 
like  manner  as  those  do  who  are  in  hell ;  differing  from  beasts 
only  in  this  respect,  that  they  have  rational  powers,  that  is, 
they  are  capable  of  understanding,  and  thereby  of  thinking 
otherwise,  if  only  they  are  willing.  Those  who  have  averted 
themselves  from  thinking  about  the  Divine,  when  they  see  the 
wonderful  things  in  nature,  and  thereby  become  sensual,  do  not 
consider  that  the  sight  of  the  eye  is  so  gross  that  it  sees  several 
small  insects  as  one  confused  mass;  when  yet  each  of  them  is 
organized  to  feel  and  to  move  itself,  consequently  is  endowed 
with  libres  and  vessels,  also  with  a  little  heart,  pulmonary  pipes, 
small  viscera,  ami  brains;  and  that  the  contexture  of  these  parts 
consists  of  the  purest  principles  in  nature,  and  corresponds  to 
some  life,  by  virtue  of  which  their  mimitost  parts  are  distinctly 
332 


AND  ITS  CHASTE  DELIGHTS. 


416—418 


acted  upon.  Since  the  sight  of  the  eye  is  so  gross  that  several 
of  such  insects,  with  the  innumerahle  things  in  each,  appear  to 
it  as  a  small  confused  mass,  and  yet  those  who  are  sensual, 
think  and  judge  from  that  sight,  it  is  evident  how  gross  their 
minds  are,  and  consequently  in  what  thick  darkness  they  are 
respecting  spiritual  things. 

417.  "  Every  one  that  is  willing  to  do  so,  may  confirm  him- 
self in  favor  of  the  Divine  from  the  visible  things  in  nature ; 
and  lie  also  who  thinks  of  God  from  the  principle  of  life,  does  so 
confirm  himself;  while,  for  instance,  he  observes  the  fowls  of 
heaven,  how  each  species  of  them  knows  its  proper  food  and 
where  it  is  to  be  found  ;  how  they  can  distinguish  those  of  their 
own  kind  by  the  sounds  they  utter  and  by  their  external  appear- 
ance ;  how  also,  among  other  kinds,  they  can  tell  which  are 
their  friends  and  which  their  foes  ;  how  they  pair  together,  build 
their  nests  with  great  art,  lay  therein  their  eggs,  hatch  them, 
know  the  time  of  hatching,  and  at  its  accomplishment  help  their 
young  out  of  the  shell,  love  them  most  tenderly,  cherish  ther." 
under  their  wings,  feed  and  nourish  them,  until  they  are  able  1o 
provide  for  themselves  and  do  the  like,  and  to  procreate  a  family 
in  order  to  perpetuate  their  kind.  Every  one  that  is  willing  to 
think  of  a  divine  influx  through  the  spiritual  world  into  the 
natural,  may  discern  it  in  these  instances,  and  may  also,  if  he 
will,  say  in  his  heart,  '  Such  knowledges  cannot  flow  into  those 
animals  from  the  sun  by  the  rays  of  its  light :'  for  the  sun,  from 
which  nature  derives  its  birth  and  its  essence,  its  pure  fire,  and 
consequently  the  rays  of  its  light  are  altogether  dead  ;  and  thus 
they  may  conclude,  that  such  effects  are  derived  from  an  influx 
of  divine  wisdom  into  the  ultimates  of  nature. 

418.  "  Every  one  may  confirm  himself  in  favor  of  the  Divine 
from  what  is  visible  in  nature,  while  he  observes  worms,  which 
from  the  delight  of  a  certain  desire,  wish  and  long  after  a  change 
of  their  earthly  state  into  a  state  analogous  to  a  heavenly  one  ; 
for  this  purpose  they  creep  into  holes,  and  cast  themselves  as  it 
were  into  a  womb  that  they  may  be  born  again,  and  there  become 
chrysalises,  aurelias,  nymphs,  and  at  length  butterflies  ;  and  when 
they  have  undergone  this  change,  and  according  to  their  species 
are  decked  with  beautiful  wings,  they  fly  into  the  air  as  into 
their  heaven,  and  there  indulge  in  all  festive  sports,  pair  together, 
lay  their  eggs,  and  provide  for  themselves  a  posterity  ;  and  then 
they  are  nourished  with  a  sweet  and  pleasant  food,  which  they 
extract  from  flowers.  Who  that  confirms  himself  in  favor  of  the 
Divine  from  what  is  visible  in  nature,  does  not  see  some  image 
of  the  earthly  state  of  man  in  these  animals  while  they  are  worms, 
and  of  his  heavenly  state  in  the  same  when  they  become  butter- 
flies? whereas  those  who  confirm  themselves  in  favor  of  nature, 
see  indeed  such  things ;  but  as  they  have  rejected  from  their 

333 


418,  419 


CON\JCGIAL  LOVE 


minds  all  thought  of  man's  heavenly  state,  they  call  them  mere 
instincts  of  nature. 

419.  "Again,  everyone  may  confirm  himself  in  favor  of  the 
Divine  from  what  is  visible  in  nature,  while  he  attends  to  the 
discoveries  made  respecting  bees, — how  they  have  the  art  to 
gather  wax  and  suck  honey  from  herbs  and  flowers,  and  build 
cells  like  small  houses,  and  arrange  them  into  the  form  of  a  city 
with  streets,  through  which  they  come  in  and  go  out;  and  how 
they  can  smell  flowers  and  herbs  at  a  distance,  from  which  the}' 
may  collect  wax  for  their  home  and  honey  for  their  food  ;  and 
how,  when  laden  with  these  treasures,  they  can  trace  their  way 
back  in  a  right  direction  to  their  hive ;  thus  they  provide  for 
themselves  food  and  habitation  against  the  approaching  winter, 
as  if  they  were  acquainted  with  and  foresaw  its  coming.  They 
also  set  over  themselves  a  mistress  as  a  queen,  to  be  the  parent 
of  a  future  race,  and  for  her  they  build  as  it  were  a  palace  in  an 
elevated  situation,  and  appoint  guards  about  her;  and  when  the 
time  comes  for  her  to  become  a  mother,  she  goes  from  cell  to  cell 
and  lays  her  eggs,  which  her  attendants  cover  with  a  sort  of 
ointment  to  prevent  their  receiving  injury  fram  the  air;  hence 
arises  a  new  generation,  which,  when  uld  enough  to  provide  in 
like  manner  for  itself,  is  driven  out  from  home  ;  and  when  driven 
out,  it  flies  forth  to  seek  a  new  habitation,  not  however  till  it  has 
first  collected  itself  into  a  swarm  to  prevent  dissociation.  About 
autumn  also  the  useless  drones  are  brought  forth  and  deprived  of 
their  wings,  lest  they  should  return  and  consume  the  provision 
which  they  had  taken  no  pains  to  collect;  not  to  mention  many 
other  circumstances ;  from  which  it  may  appear  evident,  that  on 
account  of  the  use  which  they  afford  to  mankind,  they  have  by 
influx  from  the  spiritual  world  a  form  of  government,  such  as 
prevails  among  men  in  the  world,  yea,  among  angels  in  the 
heavens.  What  man  of  uncorrupted  reason  does  not  see  that 
such  instincts  are  not  communicated  to  bees  from  the  natural 
world?  What  has  the  sun,  in  which  nature  originates,  in  com- 
mon with  a  form  of  government  which  vies  with  and  is  similar  to 
a  heavenly  one  ?  From  these  and  similar  circumstances  respect- 
ing brute  animals,  the  confessor  and  worshiper  of  nature  confirms 
himself  in  favor  of  nature,  while  the  confessor  and  worshiper  of 
God,  from  the  same  circumstances,  confirms  himself  in  favor  of 
the  Divine  :  for  the  spiritual  man  sees  spiritual  things  therein, 
and  the  natural  man  natural  ;  thus  every  one  according  to  his 
quality.  In  regard  to  myself,  such  circumstances  have  been  to 
me  testimonies  of  an  influx  of  what  is  spiritual  into  what  is 
natural,  or  of  an  influx  of  the  spiritual  world  into  the  natural 
world  ;  thus  of  an  influx  from  the  divine  wisdom  of  the  Lord. 
Consider  also,  whether  you  can  think  analytically  of  any  form  of 
government,  any  civil  law,  any  moral  virtue,  or  any  spiritual 


AND  ITS  CIIA8TK  rKLTGHTS. 


419—422 


truth,  unless  the  Divine  flows  in  from  his  wisdom  through  the 
spiritual  world  :  for  my  own  part,  I  never  did,  and  still  feel  it  to 
he  impossible  ;  for  I  have  perceptibly  and  sensibly  observed  such 
influx  now  [1768]  for  twenty -five  years  continually:  I  therefore 
speak  this  from  experience. 

420.  "  Can  nature,  let  me  ash,  regard  use  as  an  end,  and 
dispose  uses  into  orders  and  forms  ?  This  is  in  the  power  of  none 
but  a  wise  being;  and  none  but  God,  who  is  infinitely  wise,  can 
so  order  and  form  the  universe.  Who  else  can  foresee  and  pro- 
vide for  mankind  all  the  things  necessary  for  their  food  and 
clothing,  producing  them  from  the  fruits  of  the  earth  and  from 
animals?  It  is  surely  a  wonderful  consideration  among  many 
others,  that  those  common  insects,  called  silk-worms,  should 
supply  with  splendid  clothing  all  ranks  of  persons,  from  kings 
and  queens  even  to  the  lowest  servants  ;  and  that  those  common 
insects  the  bees,  should  supply  wax  to  enlighten  both  our  temples 
and  palaces.  These,  with  several  other  similar  considerations, 
are  standing  proofs,  that  the  Lord  by  an  operation  from  him- 
self through  the  spiritual  world,  effects  whatever  is  done  in 
nature. 

421.  It  may  be  expedient  here  to  add.  that  I  hare  seen  in 
the  spiritual  world  those  who  had  confirmed  themselves  in  favor 
of  nature  by  what  is  visible  in  this  world,  so  as  to  become 
atheists,  and  that  their  understanding  in  spiritual  light  appeared 
open  beneath  but  closed  above,  because  with  their  thinking  faculty 
they  had  looked  downwards  to  the  earth  and  not  upwards  to 
heaven.  The  super-sensual  principle,  which  is  the  lowest  prin- 
ciple of  the  understanding,  appeared  as  a  veil,  in  come  cases 
sparkling  from  infernal  tire,  in  some  black  as  soot,  and  in  some 
pale  and  livid  as  a  corpse.  Let  every  one  therefore  beware  of 
confirmation  in  favor  of  nature,  and  let  him  confirm  himself  in 
favor  of  the  Divine  ;  for  which  confirmation  there  is  no  want  of 
materials. 

422.  "  Some  indeed  are  to  be  excused  for  ascribing  certain 
visible  effects  to  nature,  because  they  have  had  no  knowledge 
respecting  the  sun  of  the  spiritual  world,  where  the  Lord  is,  and 
of  influx  thence  ;  neither  have  they  known  any  thing  about  that 
world  and  its  state,  nor  yet  of  its  presence  with  man  ;  and  con- 
sequently they  could  think  no  other  than  that  the  spiritual  prin- 
ciple was  a  purer  natural  principle  ;  and  thus  that  angels  were 
either  in  the  ether  or  in  the  stars  ;  also  that  the  devil  was  either 
man's  evil,  or,  if  he  actually  existed,  that  he  was  either  in  the 
air  or  in  the  deep;  also  that  the  souls  of  men  after  death  were 
either  in  the  inmost  part  of  the  earth,  or  in  some  place  of  con- 
finement till  the  day  of  judgement;  not  to  mention  other  like 
conceits,  which  sprung  from  ignorance  of  the  spiritual  world  and 
its  sun.  This  is  the  reason  why  those  are  to  be  excused,  who 
have  believed  that  the  visible  productions  of  nature  are  the  effect 

3»5 


422 


CONJ0GIAL  LOVE 


of  some  principle  implanted  in  her  from  creation:  nevertheless 
those  who  have  made  themselves  atheists  by  confirmations  in 
favor  of  nature,  are  not  to  be  excused,  because  they  might  have 
confirmed  themselves  in  favor  of  the  Divine.  Ignorance  inded 
excuses,  but  does  not  take  away  the  false  principle  which  is  con- 
firmed :  for  this  false  principle  agrees  with  evil,  and  evil  with 
hell." 


ADULTEROUS  LOVE  AND  ITS  SINFUL 
PLEASURES. 


ON  THE  OPPOSITION  OF  ADULTEROUS  LOVE   AND  CONJUGIAL. 

LOVE. 

423.  At  the  entrance  upon  our  subject,  it  may  be  expedient 
to  declare  what  we  mean  in  this  chapter  by  adulterous  love.  By 
adulterous  love  we  do  not  mean  fornicatory  love,  which  precedes 
marriage,  or  which  follows  it  after  the  death  of  a  married  part- 
ner ;  neither  do  we  mean  concubinage,  which  is  engaged  in  from 
causes  legitimate,  just,  and  excusatory  ;  nor  do  we  mean  either 
the  mild  or  the  grievous  kinds  of  adultery,  whereof  a  man  actually 
repents ;  for  the  latter  become  not  opposite,  and  the  former  are 
not  opposite,  to  conjugial  love, .as  will  be  seen  in  the  following 
pages,  where  each  is  treated  of.  But  by  adulterous  love,  oppo- 
site to  conjugial  love,  we  here  mean  the  love  of  adultery,  so  long 
as  it  is  such  as  not  to  be  regarded  as  sin,  or  as  evil,  and  dis- 
honorable, and  contrary  to  reason,  but  as  allowable  with  reason. 
This  adulterous  love  not  only  makes  conjugial  love  the  same  with 
itself,  but  also  overthrows,  destroys,  and  at  length  nauseates  it. 
The  opposition  of  this  love  to  conjugial  love  is  the  subject  treated 
of  in  this  chapter.  That  no  other  love  is  treated  of  [as  being  in 
such  opposition],  maybe  evident  from  what  follows  concerning 
fornication,  concubinage,  and  the  various  kinds  of  adultery.  But 
in  order  that  this  opposition  may  be  made  manifest  to  the 
rational  sight,  it  may  be  expedient  to  demonstrate  it  in  the  fol- 
lowing series  :  I.  It  is  not  known  what  adulterous  love  is,  unless 
it  be  known  what  conjugial  love  is.  II.  Adulterous  love  is  op- 
posed to  conjugial  love.  III.  Adulterous  love  is  opposed  to  con- 
jugiallove,  as  the  natural  manvicwed  in  himself  is  opposed  to  the 
spiritual  man.  IV.  Adulterous  love  is  opposed  to  conjugial  love, 
as  the  connubial  connection  ofxohat  is  evil  and  false  is  opposed 
to  the  marriage  of  good  and  truth.  V.  Hence  adulterous  love  is 
opposed  to  conjugial  love,  as  hell  is  opposed  to  heaven.  VI.  The 
impurity  of  hell  is  from  adulterous  love,  and  the 'purity  of  heaven 

22  337 


423—425 


ADULTEROUS  LOVE 


from  con jugial  love.  VII.  The  impurity  and 1  the  purity  in  the 
■chicrch  are  similarly  circumstanced,  VIII .  Ad ulterous  love  m ore 
and  more  makes  a  man  not  a  man  (homo),  owe?  not  a  man  (vir), 
■and  conjugial  love  makes  a  man  more  and  more  a  man  (homo), 
<and  a  man  (vir).  IX.  There  are  a  sphere  of  ad  ulterous  love  and 
a  sphere  of  conjugial  love.  X.  The  sphere  of  adulterous  love 
ascends  from  hell,  and  the  sphere  of  conjugial  love  descends  from 
h-eaven,  XI.  Those  two  spheres  mutually  meet  each  other  in  each 
world ;  hut  they  do  not  unite.  XII.  Between  those  two  spheres 
there  is  an  equilibrium,  and  man  is  in  it.  XIII.  A  man  is 
able  to  turn  himself  to  whichever  he  pleases ;  but  so  far  as  he 
turns  himself  to  the  one,  so  far  he  turns  himself  from  the  other. 
XIV.  Each  sphere  brings  with  it  delights.  XV.  The  delights  of 
adulterous  love  commence  from  the  flesh  and  are  of  the  flesh  even 
in  the  spirit;  but  the  delights  of  conjugial  love  commence  in  the 
spirit,  and  are  of  the  spirit  even  in  the  flesh.  XVI.  The  delights 
<f  adulterous  love  are  the  pleasures  of  insanity  ;  but  the  delights 
of  conjugial  love  are  the  delights  of  wisdom.  We  proceed  to  an 
explanation  of  each  article. 

424.     I.  If  .IS  NOT  KNOWN  WHAT  ADULTEKOUS  LOVE  IS,  UNLESS 

IT  be  known  what  coNJEGiAL  love  is.  By  adulterous  love  we 
mean  the  love  of  adultery,  which  destroys  conjugial  love,  as 
above,  n.  423.  That  it  is  not  known  what  adulterous  love  is, 
unless  it  be  known  what  conjugial  love  is,  needs  no  demonstra- 
tion, but  only  illustration  by  similitudes:  as  tor  example;  who 
can  know  what  is  evil  and  false,  unless  lie  know  what  is  good 
and  true?  and  who  knows  what  is  unchaste,  dishonorable,  unbe- 
coming, and  ugly,  unless  he  knows  what  is  chaste,  honorable, 
becoming,  and  beautiful  ?  and  who  can  discern  the  various  kinds 
of  insanity,  but  he  that  is  wise,  or  that  knows  what  wisdom  is  I 
also,  who  can  rightly  perceive  discordant  and  grating  sounds,  but 
he  that  is  well  versed  in  the  doctrine  and  study  of  harmonious 
numbers?  in  like  manner,  who  can  clearly  discern  what  is  the 
quality  of  adultery,  unless  he  has  first  clearly  discerned  what  is 
the  quality  of  marriage?  and  who  can  make  a  just  estimate  of 
the  nltliiness  of  the  pleasures  of  adulterous  love,  but  he  that  has 
first  made  a  just  estimate  of  the  purity  of  conjugial  love?  As  I 
have  now  completed  the  treatise  on  CoNJUGHAL  Love  and  as 
CHASTE  Delights,  I  am  enabled,  from  the  intelligence  I  thence 
acquired,  to  describe  the  pleasures  respecting  adulterous  love. 

425.  II.  Adulterous  love  is  owosed  to  conjugial  love. 
Every  thing  in  the  universe  has  its  opposite  ;  and  opposites,  hi 
regard  to  each  other,  are  notrelatives,  but  contraries.  Relatives 
are  what  exist  between  the  greatest  and  the  least  of  the  same 
thing  ;  whereas  contraries  ar.se  from  an  opposite  in  contrariety 
thereto;  and  the  latter  are  relatives  in  regard  to  each  other,  as 
the  former  are  in  their  regard  one  to  another;  wherefore  also  the 
relations  themselves  are  opposites.  That  all  things  have  their 
33S 


AND  ITS  SINFUL  PLEASURES. 


425,  426 


opposites,  is  evident  from  light,  heat,  the  times  of  the  world, 
affections,  perceptions,  sensations,  and  several  other  things.  The 
opposite  of  light  is  darkness  ;  the  opposite  of  heat  is  cold  ;  of  the 
times  of  the  world  the  opposites  are  day  and  night,  summer  and 
winter  ;  of  affections  the  opposites  are  joys  and  mourning,  also 
gladnesses  and  sadnesses  ;  of  perceptions  the  opposites  are  goods 
and  evils,  also  truths  and  falses  ;  and  of  sensations  the  opposites 
are  things  delightful  and  things  undelightful.  Hence  it  may  be 
evidently  concluded,  that  conjugial  love  has  its  opposite  ;  this 
opposite  is  adultery,  as  every  one  may  see,  if  he  be  so  disposed, 
from  all  the  dictates  of  sound  reason.  Tell,  if  you  can,  what  else 
is  its  opposite.  It  is  an  additional  evidence  in  favor  of  this  posi- 
tion, that  as  sound  reason  was  enabled  to  see  the  truth  of  it  by 
her  own  light,  therefore  she  has  enacted  laws,  which  are  called 
laws  of  civil  justice,  in  favor  of  marriages  and  against  adulteries. 
That  the  truth  of  this  position  may  appear  yet  more  manifest,  I 
may  relate  what  I  have  very  often  seen  in  the  spiritual  world. 
When  those  who  in  the  natural  world  have  been  confirmed  adul- 
terers, perceive  a  sphere  of  conjugial  love  flowing  down  from 
heaven,  they  instantly  either  flee  away  into  caverns  and  hide 
themselves,  or,  if  they  persist  obstinately  in  contrariety  to  it, 
they  grow  fierce  with  rage,  and  become  like  furies.  The  reason 
why  they  are  so  affected  is,  because  all  things  of  the  affections, 
whether  delightful  or  undelightful,  are  perceived  in  that  world, 
and  on  some  occasions  as  clearly  as  an  odor  is  perceived  by  the 
sense  of  smelling  ;  for  the  inhabitants  of  that  world  have  not  a 
material  body,  which  absorbs  such  things.  The  reason  why  the 
opposition  of  adulterous  love  and  conjugial  love  is  unknown  to 
many  in  the  world,  is  owing  to  the  delights  of  the  flesh,  which, 
in  the  extremes,  seem  to  imitate  the  delights  of  conjugial  love ; 
and  those  who  are  in  delights  only,  do  not  know  anything  re- 
specting that  opposition  ;  and  I  can  venture  to  say,  that  should 
you  assert,  that  everything  has  its  opposite,  and  should  conclude 
that  conjugial  love  also  has  its  opposite,  adulterers  will  reply, 
that  that  love  has  not  an  opposite,  because  adulterous  love  can- 
not be  distinguished  from  it;  from  which  circumstance  it  is  fur- 
ther manifest,  that  he  that  does  not  know  what  conjugial  love  is, 
does  not  know  what  adulterous  love  is  ;  and  moreover,  that  from 
adulterous  love  it  is  not  known  what  conjugial  love  is,  but  from 
conjugial  love  it  is  known  what  adulterous  love  is.  No  one 
knows  good  from  evil,  but  evil  from  good  ;  for  evil  is  in  dark- 
ness, whereas  good  is  in  light. 

426.    III.  Adulterous  love  is  opposed  to  conjugial  love, 

AS  THE    NATURAL   MAN  VIEWED   IN    HIMSELF  IS    OPPOSED  TO  THE 

spiritual  man.  That  the  natural  man  and  the  spiritual  are 
opposed  to  each  other,  so  that  the  one  does  not  will  what  the 
other  wills,  yea,  that  they  are  at  strife  together,  is  well  known 
in  the  church  ;  but  still  it  has  not  heretofore  been  explained. 

33!) 


426,  427 


ADULTEROUS  LOVE 


We  will  therefore  shew  what  is  the  ground  of  discrimination  be- 
tween the  spiritual  man  and  the  natural,  and  what  excites  the 
latter  against  the  former.  The  natural  man  is  that  into  which 
every  one  is  first  introduced  as  he  grows  up,  which  is  effected  by 
sciences  and  knowledges,  and  by  rational  principles  of  the  under- 
standing ;  but  the  spiritual  man  is  that  into  which  he  is  intro- 
duced by  the  love  of  doing  uses,  which  love  is  also  called  charity  : 
wherefore  so  far  as  any  one  is  in  charity,  so  far  he  is  spiritual  ; 
but  so  far  as  he  is  not  in  charity,  so  far  he  is  natural,  even  sup- 
posing him  to  be  ever  so  quick-sighted  in  genius,  and  wise  in 
judgement.  That  the  latter,  the  natural  man, separate  from  the 
spiritual,  notwithstanding  all  his  elevation  into  the  light  of  rea- 
son, still  gives  himself  without  restraint  to  the  government  oi 
his  lusts,  and  is  devoted  to  them,  is  manifest  from  his  genius 
alone,  in  that  he  is  void  of  charity ;  and  whoever  is  void  ot 
charity,  gives  loose  to  all  the  lasciviousness  of  adulterous  love  : 
wherefore,  when  he  is  told,  that  this  wanton  love  is  opposed  to 
chaste  conjugial  love,  and  is  asked  to  consult  his  rational  lumen, 
he  still  does  not  consult  it,  except  in  conjunction  with  the  delight 
of  evil  implanted  from  birth  in  the  natural  man  ;  in  consequence 
whereof  he  concludes,  that  his  reason  does  not  see  anything  con- 
trary to  the  pleasing  sensual  allurements  of  the  body  ;  and  when 
he  has  confirmed  himself  in  those  allurements,  his  reason  is  in 
amazement  at  all  those  pleasures  which  are  proclaimed  respecting 
conjugial  love;  yea,  as  was  said  above,  he  fights  against  them, 
and  conquers,  and,  like  a  conqueror  after  the  enemy's  overthrow, 
he  utterly  destroys  the  camp  of  conjugial  love  in  himself.  These 
things  are  done  by  the  natural  man  from  the  impulse  of  hio 
adulterous  love.  We  mention  these  circumstances,  in  order  that 
it  may  be  known,  what  is  the  true  ground  of  the  opposition  of 
those  two  loves;  for,  as  has  been  abundantly  shewn  above,  con- 
jugial love  viewed  in  itself  is  spiritual  love,  and  adulterous  love- 
viewed  in  itself  is  natural  love. 

427.    IV.  Adulterous  love  is  opposed  to  conjugial  love, 

AS  THE  CONNUBIAL  CONNECTION  OF  WHAT  IS  EVIL  AND  FALSE  I* 
OPPOSED    TO    THE    MARRIAGE    OF    GOOD    AND   TRUTH.      That  the 

origin  of  conjugial  love  is  from  the  marriage  of  good  and  truth, 
was  demonstrated  above  in  its  proper  chapter,  from  n.  83 — 102  ; 
hence  it  follows,  that  the  origin  of  adulterous  love  is  from  the 
connubial  connection  of  what  is  evil  and  false,  and  that  hence 
they  are  opposite  loves,  as  evil  is  opposed  to  good,  and  the  false 
of  evil  to  the  truth  of  good.  It  is  the  delights  of  each  love  which 
are  thus  opposed  ;  for  love  without  its  delight  is  not  anything. 
That  these  delights  are  thus  opposed  to  each  other,  does  not  at, 
all  appear:  the  reason  why  it  does  not  appear  is,  because  the 
delight  of  the  love  of  evil  in  externals  assumes  a  semblance  of  the 
delight  of  the  love  of  good;  but  in  internals  the  delight  of  the 
love  of  evil  consists  of  mere  concupiscences  of  evil,  evil  itsell 


AND  ITS  SINFUL  PLEASURES. 


427— 430 


being  the  conglobated  mass  [or  glome]  of  those  concupiscences  : 
whereas  the  delight  of  the  love  of  good  consists  of  innumerable 
affections  of  good,  good  itself  being  the  co-united  bundle  of  those 
affections.  This  bundle  and  that  glome  are  felt  by  man  only  as 
one  delight ;  and  as  the  delight  of  evil  in  externals  assumes  a 
semblance  of  the  delight  of  good,  as  we  have  said,  therefore  also 
the  delight  of  adultery  assumes  a  semblance  of  the  delight  of 
marriage  ;  but  after  death,  when  every  one  lays  aside  externals, 
and  the  internals  are  laid  bare,  then  it  manifestly  appears,  that 
the  evil  of  adultery  is  a  glome  of  the  concupiscences  of  evil,  and 
the  good  of  marriage  is  a  bundle  of  the  affections  of  good  :  thus 
that  they  are  entirely  opposed  to  each  other. 

428.  In  reference  to  the  connubial  connection  of  what  is  evil 
and  false,  it  is  to  be  observed,  that  evil  loves  the  false,  and  desires 
that  it  ma}'  be  a  one  with  itself,  and  they  also  unite ;  in  like 
manner  as  good  loves  truth,  and  desires  that  it  may  be  a  one 
with  itself,  and  they  also  unite :  from  which  consideration  it  is 
evident,  that  as  the  spiritual  origin  of  marriage  is  the  marriage 
of  good  and  truth,  so  the  spiritual  origin  of  adultery  is  the  con- 
nubial connection  of  what  is  evil  and  false.  Hence,  this  connu- 
bial connection  is  meant  by  adulteries,  whoredoms,  and  fornica- 
tions, in  the  spiritual  sense  of  the  Word;  see  the  Apocalypse 
Revealed,  n.  134.  It  is  from  this  principle,  that  he  that  is  in 
evil,  and  connects  himself  connubially  with  what  is  false,  and  he 
that  is  in  what  is  false,  and  draws  evil  into  a  partnership  of  his 
chamber,  from  the  joint  covenant  confirms  adultery,  and  com- 
mits it  so  far  as  he  dares  and  has  the  opportunity  ;  he  cotifirms 
it  from  evil  by  what  is  false,  and  he  commits  it  from  what  is  false 
by  evil :  and  also  on  the  other  hand,  that  he  that  is  in  good,  and 
marries  truth,  or  he  that  is  in  truth,  and  brings  good  into  part- 
nership of  the  chamber  with  himself,  confirms  himself  against 
adultery,  and  in  favor  of  marriage,  and  attains  to  a  happy  con- 
jugial  life. 

429.  V.  Hence  adulterous  love  is  opposed  to  conju- 
gial love  as  hell  is  opposed  to  heaven.  All  who  are  in 
hell  are  in  the  connubial  connection  of  what  is  evil  and  false, 
and  all  who  are  in  heaven  are  in  the  marriage  of  good  and  truth  ; 
and  as  the  connubial  connection  of  what  is  evil  and  false  is  also 
adultery,  as  was  shewn  just  above,  n.  427,  428,  hell  is  also  that 
connubial  connection.  Hence  all  who  are  in  hell  are  in  the  lust, 
lasciviousness,  and  immodesty  of  adulterous  love,  and  shun  and 
dread  the  chastity  and  modesty  of  conjugial  love;  see  above,  n. 
428.  From  these  considerations  it  may  be  seen,  that  those  two 
loves,  adulterous  and  conjugial,  are  opposed  to  each  other,  as 
hell  is  to  heaven,  and  heaven  to  hell. 

430.  VI.   The  impurity  oe  hell  is  from:  adulterous 

LOVE,  AND  THE  PURITY  OF  HEAVEN  FROM   CONJUGIAL  LOVE.  All 

hell  abounds  with  impurities,  all  of  which  originate  in  immo- 


430,  431 


ADULTEROUS  LOVE 


dest  and  obscene  adulterous  love,  the  delights  of  that  love  being 
changed  into  such  impurities.  Who  can  believe,  that  in  the 
spiritual  world,  every  delight  of  love  is  presented  to  the  sight 
under  various  appearances,  to  the  sense  under  various  odors,  and 
to  the  view  under  various  forms  of  beasts  and  birds  ?  The 
appearances  under  which  in  hell  the  lascivious  delights  of  adul- 
terous love  are  presented  to  the  sight,  are  dunghills  and  mire  ; 
the  odors  by  which  they  are  presented  to  the  sense,  are  stinks 
and  stenches  ;  and  the  forms  of  beasts  and  birds  under  which 
they  are  presented  to  the  view,  are  hogs,  serpents,  and  the  birds 
called  ochiin  and  tziim.  The  case  is  reversed  in  regard  to  the 
chaste  delights  of  con j  ugial  love  in  heaven.  The  appearances  under 
which  those  delights  are  presented  to  the  sight,  are  gardens  and 
flowery  fields  ;  the  odors  whereby  they  are  presented  to  the  sense, 
are  the  perfumes  arising  from  fruits  and  the  fragrancies  from 
flowers  ;  and  the  forms  of  animals  under  which  they  are  presented 
to  the  view  are  lambs,  kids,  turtle-doves,  and  birds  of  paradise. 
The  reason  why  the  delights  of  love  are  changed  into  such  and 
similar  things  is,  because  all  things  which  exist  in  the  spiritual 
world  are  correspondences:  into  these  correspondences  the  inter- 
nals of  the  minds  of  the  inhabitants  are  changed,  while  they 
pass  away  and  become  external  before  the  senses.  But  it  is  to 
be  observed,  that  there  are  innumerable  varieties  of  impurities, 
into  which  the  la&civiousnesses  of  whoredoms  are  changed,  while 
they  pass  off  into  their  correspondences :  these  varieties  are  accord- 
ing to  the  genera  and  species  of  those  lasciviousnesses,  as  may 
he  seen  in  the  following  pages,  where  adulteries  and  their  degrees 
are  treated  of:  such  impurities  however  do  not  proceed  from  the 
delights  of  the  love  of  those  who  have  repented  ;  because  they 
have  been  washed  from  them  during  their  abode  in  the  world. 

431.  VII.  The  impurity  and  the  purity  in  the  church 
are  similarly  circumstanced.  The  reason  of  this  is,  because 
the  church  is  the  Lord's  kingdom  in  the  world,  corresponding 
to  his  kingdom  in  the  heavens  ;  and  also  the  Lord  conjoins  them 
together,  that  they  may  make  a  one;  for  he  distinguishes  those 
who  are  in  the  world,  as  he  distinguishes  heaven  and  hell,  accord- 
ing to  their  loves.  Those  who  are  in  the  immodest  and  obscene 
delights  of  adulterous  love,  associate  to  themselves  similar  spirits 
from  hell :  whereas  those  who  are  in  the  modest  and  chaste  de- 
lights of  conjugial  love,  are  associated  by  the  Lord  to  similar 
angels  from  heaven.  While  these  their  angels,  in  their  attend- 
ance on  man,  are  stationed  near  to  confirmed  and  determined 
adulterers,  they  are  made  sensible  of  the  direful  stenches  men- 
tioned above,  n.  430,  and  recede  a  little.  On  account  of  the 
correspondence  of  filthy  loves  with  dunghills  and  bogs,  it  was 
commanded  the  sons  of  Israel, "  That  they  should  carry  with  them 
a  paddle  with  which  to  cover  their  excrement,  lest  Jehovah  God 
walking  in  the  midst  of  their  camp  should  see  the  nakedness  of 


AND  ITS  SINFUL  PLEASURES. 


431,  432 


the  tiling,  and  should  return,"  Dent,  xxiii.  13,  14.  This  was- 
commanded,  because  the  camp  of  the  sons  of  Israel  represented 
the  church,  and  those  unclean  things  corresponded  to  the  lasci- 
vious principles  of  whoredoms, and  by  Jehovah  God's  walking  in 
the  midst  of  their  camp  was  signified  his  presence  with  the  angels. 
The  reason  why  they  were  to  cover  it  was,  because  all  those 
places  in  hell,  where  troops  of  such  spirits  have  their  abode, 
were  covered  and  closed  up,  on  which  account  also  it  is  said,  "  lest 
he  see  the  nakedness  of  the  thing."  It  has  been  granted  me  to 
see  that  all  those  places  in  hell  are  closed  up,  and  also  that  when 
they  were  opened,  as  was  the  case  when  a  new  demon  entered, 
such  a  horrid  stench  issued  from  them,  that  it  infested  my  belly 
with  its  noisomeness  ;  and  what  is  wonderful,  those  stenches  are 
to  the  inhabitants  as  delightful  as  dunghills  are  to  swine.  From 
these  considerations  it  is  evident,  how  it  is  to  be  understood, 
that  the  impurity  in  the  church  is  from  adulterous  love,  and  its 
purity  from  conjugial  love. 

432.  VIII.  Adulterous  love  more  and  more  makes  a 

MAN  {homo)  NOT  A  MAN  (homo),  AND  A  MAN  (vir)  NOT  A  MAN 
(vir),  AND    CONJUGIAL    LOVE    MAKES     A    MAN    (JlOmo)   MORE  AND 

more  a  man  (homo),  and  a  man  (vir).  That  conjugial  love 
makes  a  man  (homo)  is  illustrated  and  confirmed  by  all  the 
considerations  which  were  clearly  and  rationally  demonstrated 
in  the  first  part  of  this  work,  concerning  love  and  the  delights 
of  its  wisdom  ;  as  1.  That  he  that  is  principled  in  love  truly 
conjugial,  becomes  more  and  more  spiritual;  and  in  proportion 
as  any  one  is  more  spiritual,  in  the  same  proportion  he  is  more 
a  man  (homo).  2.  That  he  becomes  more  and  more  wise  ;  and 
the  wiser  any  one  is,  so  much  the  more  is  he  a  man  (homo).  3. 
That  with  such  a  one  the  interiors  of  the  mind  are  more  and 
more  opened,  insomuch  that  he  sees  or  intuitively  acknowledges 
the  Lord  ;  and  the  more  any  one  is  in  the  sight  or  acknowledge- 
ment, the  more  he  is  a  man.  4.  That  he  becomes  more  and 
more  moral  and  civil,  inasmuch  as  a  spiritual  soul  is  in  his 
morality  and  civility;  and  the  more  any  one  is  morally  civil,  the 
more  he  is  a  man.  5.  That  also  after  death  he  becomes  an  angel 
of  heaven  ;  and  an  angel  is  in  essence  and  form  a  man  ;  and  also 
the  genuine  human  principle  in  his  face  shines  forth  from  his 
conversation  and  manners  :  from  these  considerations  it  is  mani- 
fest, that  conjugial  love  makes  a  man  (homo)  more  and  more 
a  man  (homo).  That  the  contrary  is  the  case  with  adulterers, 
follows  as  a  consequence  from  the  opposition  of  adultery  and 
marriage,  which  is  the  subject  treated  of  in  this  chapter;  as,  1. 
That  they  are  not  spiritual  but  in  the  highest  degree  natural  ; 
and  the  natural  man  separate  from  the  spiritual  man,  is  a  man 
only  as  to  the  understanding,  but  not  as  to  the  will :  this  he 
immerses  in  the  body  and  the  concupiscences  of  the  flesh,  and  at 
those  times  the  understanding  also  accompauies  it.    That  such  a 

343 


432,  433 


ADULTEROUS  LOVE 


one  is  but  half  a  man  (homo),  he  himself  may  see  from  the  reason 
of  his  understanding,  in  case  he  elevates  it.  2.  That  adulterers 
are  not  wise,  except  in  their  conversation  and  behaviour,  when 
the}r  are  in  the  company  of  such  as  are  in  high  station,  or  as  are 
distinguished  for  their  learning  or  their  morals  ;  but  that  when 
alone  with  themselves  they  are  insane,  setting  at  nought  the 
divine  and  holy  things  of  the  church,  and  defiling  the  morals  of 
life  with  immodest  and  unchaste  principles,  will  be  shewn  in  the 
chapter  concerning  adulteries.  Who  does  not  see  that  such 
gesticulators  are  men  only  as  to  external  figure,  and  not  as  to 
internal  form  ?  3.  That  adulterers  become  more  and  more  not 
men,  has  been  abundantly  confirmed  to  me  by  what  I  have  my- 
self been  eye-witness  to  respecting  them  in  hell:  for  there  they 
are  demons,  and  when  seen  in  the  light  of  heaven,  appear  to  have 
their  faces  full  of  pimples,  their  bodies  bunched  out,  their  voice 
rough,  and  their  gestures  antic.  But  it  is  to  be  observed,  that 
such  are  determined  and  confirmed  adulterers,  but  not  non- 
deliberate adulterers:  for  in  the  chapter  concerning  adulteries 
and  their  degrees,  four  kinds  are  treated  of.  Determined  adul- 
terers are  those  who  are  so  from  the  lust  of  the  will ;  confirmed 
adulterers  are  those  who  are  so  from  the  persuasion  of  the  under- 
standing; deliberate  adulterers  are  those  who  are  so  from  the 
allurements  of  the  senses;  and  non  deliberate  adulterers  are  those 
who  have  not  the  faculty  or  the  liberty  of  consulting  the  under- 
standing. The  two  former  kinds  of  adulterers  are  those  who 
become  more  and  more  not  men ;  whereas  the  two  latter  kiuds 
become  men  as  they  recede  from  those  errors,  and  afterwards 
become  wise. 

433.  That  conjugial  love  makes  a  man  (homo)  more  a  man 
(vir),  is  also  illustrated  by  what  was  adduced  in  the  preceding 
part  concerning  conjugial  love  and  its  delights;  as,  1.  That  the 
virile  faculty  and  power  accompanies  wisdom,  as  this  is  animated 
from  the  spiritual  things  of  the  church,  and  that  hence  it  resides 
in  conjugial  love  ;  and  that  the  wisdom  of  this  love  opens  a  vein 
from  its  fountain  in  the  soul,  and  thereby  invigorates,  and  also 
blesses  with  permanence,  to  the  intellectual  life,  which  is  the  very 
essential  masculine  life.  2.  That  hence  it  is,  that  the  angels  of 
heaven  are  in  this  permanence  to  eternity,  according  to  their  own 
declarations  in  the  mkmoeable  relation,  n.  355,  356.  That  the 
most  ancient  men  in  the  golden  and  silver  ages,  were  in  perma- 
nent efficacy,  because  they  loved  the  caresses  of  their  wives,  and 
abhorred  the  caresses  of  harlots,  I  have  heard  from  their  own 
mouths ;  see  the  memorable  relations,  n.  75,  76.  That  that 
spiritual  sufficiency  is  also  in  the  natural  principle,  and  will  not 
be  wanting  to  those  at  this  day,  who  come  to  the  Lord,  and 
abominate  adultereries  as  infernal,  has  been  told  me  from  heaven. 
But  the  contrary  befalls  determined  and  continued  adulterers 
who  are  treated  of  above,  D.  432.  That  the  virile  faculty  and 
344 


AND  ITS  SINFUL  PLEASURES. 


433-436 


power  with  such  is  weakened  even  till  it  ceases ;  and  that  after 
this  there  commences  cold  towards  the  sex  ;  and  that  cold  is  suc- 
ceeded by  a  kind  of  fastidiousness  approaching  to  loathing,  is  well 
known,  although  but  little  talked  of.  That  this  is  the  case  with 
such  adulterers  in  hell,  I  have  heard  at  a  distance,  from  the  sirens, 
who  are  obsolete  venereal  lusts,  and  also  from  the  harlots  there. 
From  these  considerations  it  follows,  that  adulterous  love  makes 
a  man  {homo)  more  and  more  not  a  man  {homo)  and  not  a  man 
{vir)  and  that  conjugial  love  makes  a  man  more  and  more  a 
man  {homo)  and  a  man  {vir). 

434.  IX.  There  are  a  sphere  of  adulterous  love  and  a 
sphere  of  conjugial  love.  What  is  meant  by  spheres,  and  that 
they  are  various,  and  that  those  which  are  of  love  and  wisdom 
proceed  from  the  Lord,  and  through  the  angelic  heavens  descend 
into  the  world,  and  pervade  it  even  to  its  ultimates,  was  shewn 
above,  n.  222—225  ;  and  n.  386—397.  That  every  thing  in  the 
universe  has  its  opposites,  may  be  seen  above,  n.  425:  hence  it 
follows,  that  whereas  there  is  a  sphere  of  conjugial  love,  there 
is  also  a  sphere  opposite  to  it,  which  is  called  a  sphere  of  adul- 
terous love ;  for  those  spheres  are  opposed  to  each  other,  as  the 
love  of  adultery  is  opposed  the  love  of  marriage.  This  oppo- 
sition has  been  treated  of  in  the  preceding  parts  of  this  chapter. 

435.  X.   The  sphere  of  adulterous  love  ascends  from 

HELL,  AND  THE  SPHERE  OF  CONJUGIAL  LOVE  DESCENDS  FROM  HEA- 
VEN. That  the  sphere  of  conjugial  love  descends  from  heaven,  was 
shewn  in  the  places  cited  just  above,  n.  434 ;  but  the  reason  why 
the  sphere  of  adulterous  love  ascends  from  hell,  is,  because  tins 
love  is  from  thence,  see  n.  429.  That  sphere  ascends  thence 
from  the  impurities  into  which  the  delights  of  adultery  are 
changed  with  those  who  are  of  each  sex  there;  concerning  which 
delight  see  above,  n.  430,  431. 

436.  XL  Those  two  spheres  meet  each  other  in  each 
world  ;  but  they  do  not  unite.  By  each  world  is  meant  thy 
spiritual  world  and  the  natural  world.  In  the  spiritual  world 
those  spheres  meet  each  other  in  the  world  of  spirits,  because  this' 
is  the  medium  between  heaven  and  hell ;  but  in  the  natural  world 
they  meet  each  other  in  the  rational  plane  appertaining  to  man, 
which  also  is  the  medium  between  heaven  and  hell :  for  the  mar- 
riage of  good  and  truth  flows  into  it  from  above,  and  the  marriage 
of  evil  and  the  false  flows  into  it  from  beneath.  The  latter  mar- 
riage flows  in  through  the  world,  but  the  former  through  heaven. 
Hence  it  is,  that  the  human  rational  principle  can  turn  itself  to 
either  side  as  it  pleases,  and  receive  influx.  If  it  turns  to  good, 
it  receives  it  from  above;  and  in  this  case  the  man's  rational 
principle  is  formed  more  and  more  to  the  reception  of  heaven ; 
but  if  it.  turns  itself  to  evil,  it  receives  that  influx  from  beneath  ; 
and  in  this  case  the  man's  rational  principle  is  formed  more  and 
more  to  the  reception  of  hell.    The  reason  why  those  two  spheres 

345 


436—439 


ADULTEROUS  LOVE 


do  not  unite,  is,  because  they  are  opposites  ;  and  an  opposite  acts 
upon  an  opposite  like  enemies,  one  of  whom,  burning  with  deadly 
hatred, furiously  assaults  the  other,  while  the  other  is  in  no  hatred, 
but  only  endeavours  to  defend  himself.  From  these  considera- 
tions it  is  evident,  that  those  two  spheres  only  meet  each  other, 
but  do  not  unite.  The  middle  interstice,  which  they  make,  is  on 
the  one  part  from  the  evil  not  of  the  false,  and  from  the  false  not 
of  the  evil,  and  on  the  other  part  from  good  not  of  troth,  and  from 
truth  not  of  good  :  which  two  may  indeed  touch  each  other,  but 
still  thev  do  not  unite. 

437.  "  XII.  Between  those  two  spheres  there  is  an 
equilibrium,  and  man  is  in  it.  The  equilibrium  between 
them  is  a  spiritual  equilibrium,  because  it  is  between  good  and 
evil ;  from  this  equilibrium  a  man  has  free  will,  in  and  by  which 
he  thinks  and  wills,  and  hence  speaks  and  acts  as  from  himself. 
His  rational  principle  consists  in  his  having  the  option  to  receive 
either  good  or  evil ;  consequently,  whether  he  will  freely  and 
rationally  dispose  himself  to  conjngiallove,or  to  adulterous  love; 
if  to  the  latter,  he  turns  the  hinder  part  of  the  head,  and  the 
back  to  the  Lord;  if  to  the  former,  he  turns  the  fore  part  ot  the 
head  and  the  breast  to  the  Lord  ;  if  to  the  Lord,  his  rationality 
and  liberty  are  led  by  himself;  but  if  backwards  from  the  Lord, 
his  rationality  and  liberty  are  led  by  hell. 

438.  XIII.  A  MAN  CAN  TURN  HIMSELF  TO  WHICHEVER  SPHERE 
HE  PLEASES  ;  BUT  SO  FAR  AS  HE  TURNS  HIMSELF  TO  THE   ONE,  SO 

far  he  turns  himself  from  the  other.  Man  was  created  SO 
that  he  may  do  whatever  he  does  freely,  according  to  reason,  and 
altogether  as  from  himself:  without  these  two  faculties  he  would 
not  be  a  man  but  a  beast;  for  he  would  not  receive  any  thing 
flowing  from  heaven,  and  appropriate  it  to  himself  as  his  own,  and 
consequently  it  would  not  be  possible  for  anything  of  eternal  lite 
to  be  inscribed  on  him  ;  for  this  must  be  inscribed  on  him  as  his, 
in  order  that  it  may  be  his  own  ;  and  whereas  there  is  no  freedom 
on  the  one  part,  unless  there  be  also  a  like  freedom  on  the  other, 
as  it  would  be  impossible  to  weigh  a  thing,  unless  the  scales  from 
an  equilibrium  could  incline  to  either  side  :  so,  unless  a  man  had 
liberty  from  reason  to  draw  near  also  to  evil,  thus  to  turn  from 
the  right  to  the  left,  and  from  the  left  to  the  right,  in  like  manner 
to  the  infernal  sphere,  which  is  that  of  adultery,  as  to  the  celestial 
sphere,  which  is  that  of  marriage,  [it  would  be  impossible  tor 
him  to  receive  any  thing  flowing  from  heaven,  and  to  appropri- 
ate it  to  himself.*] 

439.  XIV.  Each  sphere  brings  with  it  delights;  that  is, 
both  the  sphere  of  adulterous  love  which  ascends  from  hell,  and 
the  sphere  of  conjugial  love  which  descends  from  heaven  attects 
the  recipient  man  (homo)  with  delights ;  because  the  ultimate 

*  Tl.e    part    within   the  brackets  is    inserted   to   supply   what    appears   to   be  an 

omission  in  the  original. 

34t> 


AND  ITS  SINFUL  PLEASURES. 


439,  4 1 


plane,  in  which  the  delights  of  each  love  terminate,  and  where 
they  fill  and  complete  themselves,  and  which  exhibits  them  in 
their  own  proper  sensory,  is  the  same.  Hence,  in  the  extremes, 
adulterous  caresses  and  conjngial  caresses  are  perceived  as  similar, 
although  in  internals  they  are  altogether  dissimilar ;  that  hence 
they  are  also  dissimilar  in  the  extremes,  is  a  point  not  decided 
from  any  sense  of  discrimination  ;  for  dissimilitudes  are  not  made 
sensible  from  their  discriminations  in  the  extremes,  to  any  others 
than  those  who  are  principled  in  love  truly  conjngial  ;  for  evil  is 
known  from  good,  but  not  good  from  evil  ;  so  neither  is  a  sweet 
scent  perceived  by  the  nose  when  a  disagreeable  one  is  present  in 
it.  I  have  heard  from  the  angels,  that  they  distinguish  in  the 
extremes  what  is  lascivious  from  what  is  not,  as  any  one  dis- 
tinguisbes  the  fire  of  a  dunghill  or  of  burnt  horn  by  its  bad  smell, 
from  the  tire  of  spices  or  of  burnt  cinnamon  by  its  sweet  smell ; 
and  that  this  arises  from  their  distinction  of  the  internal  delights 
which  enter  into  the.  external  and  compose  them. 

440.   XV.  The  delights  of  adulterous  love  commf.nck 

FROM  THE  FLESH  AND  ARE  OF  THE  FLESH  EVEN  IN  THE  SPIRIT  : 
BUT  THE  DELIGHTS  OF  CONJUGIAL  LOVE  COMMENCE  IN  THE  SPIRIT 
AND  ARK  OF  THE  SPIRIT  EVEN  IN   THE  FLESH.     The   reaSOIl  wllV 

the  delights  ot  adulterous  love  commence  from  the  flesh  is,  be- 
cause the  stimulant  heats  of  the  flesh  are  their  beginnings.  The 
reason  why  they  infect  the  spirit  and  are  of  the  flesh  even  in  the 
spirit,  is,  because  the  spirit,  and  not  the  flesh,  is  sensible  of  those 
tilings  which  happen  in  the  flesh.  The  case  is  the  same  with 
this  sense  as  with  the  rest :  as  that  the  eye  does  not  see  and  dis- 
cern various  particulars  in  objects,  but  they  are  seen  and  discerned 
by  thespirit;  neither  does  the  ear  hear  and  discern  theharmonie- 
of  tunes  in  singing,  and  the  concordances  of  the  articulation  of 
sounds  in  speech,  but  they  are  heard  and  discerned  by  the  spirit , 
moreover,  the  spirit  is  sensible  of  every  thing  according  to  its 
elevation  in  wisdom.  The  spirit  that  is  not  elevated  above  the 
sensual  things  of  the  body,  and  thereby  adheres  to  them,  is  not 
sensible  of  any  other  delights  than  those  which  flow  in  from  the 
flesh  and  the  world  through  the  senses  of  the  body  :  these 
delights  it  seizes  upon,  is  delighted  with,  and  makes  its  own. 
Now,  since  the  beginnings  of  adulterous  love  are  only  the 
stimulant  fires  and  itchings  of  the  flesh,  it  is  evident,  that  these 
things  in  the  spirit  are  filthy  allurements,  which,  as  they  ascend 
and  descend,  and  reciprocate,  so  they  excite  and  inflame.  In 
general  the  cupidities  of  the  flesh  are  nothing  but  the  accumu- 
lated concupiscences  of  what  is  evil  and  false  :  hence  comes  this 
truth  in  the  church,  that,  the  flesh  lusts  against  the  spirit,  that 
is,  against  the  spiritual  man  ;  wherefore  it  follows,  that  the 
delights  of  the  flesh,  as  to  the  delights  of  adulterous  love,  are 
nothing  but  the  effervescences  of  lusts,  which  in  the  spirit  become 
the  ebullitions  of  immodesty. 

347 


441—443 


ADULTEROUS  LOVE 


441.  But  the  delights  of  conjngial  love  have  nothing  in 
common  with  the  filthy  delights  of  adulterous  love :  the  latter 
indeed  are  in  the  spirit  of  every  man  ;  but  they  are  separated  and 
removed,  as  the  man's  spirit  is  elevated  above  the  sensual  things 
of  the  body,  and  from  its  elevation  sees  their  appearances  and 
fallacies  beneath  :  in  this  case  it  perceives  fleshly  delights,  first 
as  apparent  and  fallacious,  afterwards  as  libidinous  and  lascivious, 
which  ought  to  be  shunned,  and  successively  as  damnable  and 
hurtful  to  the  soul,  and  at  length  it  has  a  sense  of  them  as  being 
undelightful,  disagreeable,  and  nauseous  ;  and  in  the  degree  that 
it  thus  perceives  and  is  sensible  of  these  delights,  in  the  same 
degree  also  it  perceives  the  delights  of  conjugial  love  as  innocent 
and  chaste,  and  at  length  as  delicious  and  blessed.  The  reason 
why  the  delights  of  conjugial  love  become  also  delights  of  the 
spirit  in  the  flesh,  is,  because  after  the  delights  of  adulterous  love 
are  removed,  as  was  just  said  above,  the  spirit  being  loused  from 
them  enters  chaste  into  the  body,  and  fills  the  breasts  with  the 
delights  of  its  blessedness,  and  from  the  breasts  fills  also  the 
ultimates  of  that  love  in  the  body  ;  in  consequence  whereof,  the 
spirit  with  these  ultimates,  and  these  ultimates  with  the  spirits, 
afterwards  act  in  full  communion. 

442.  XVI.  The  delights  of  adulterous  love  are  the 

PLEASURES  OF  INSANITY  ;  BUT  THE  DELIGHTS  OF  CONJUGIAL  LOVE 

are  the  delights  of  wisdom.  The  reason  why  the  delights  of 
adulterous  love  arc  the  pleasures  of  insanity  is,  because  none  but 
natural  men  are  in  that  love,  and  the  natural  man  is  insane  in 
spiritual  things,  for  he  is  contrary  to  them,  and  therefore  he 
embraces  only  natural,  sensual,  and  corporeal  delights.  It  is 
said  that  he  embraces  natural,  sensual,  and  corporeal  delights, 
because  the  natural  principle  is  distinguished  into  three  degrees : 
in  the  supreme  degree  are  those  natural  men  who  from  rational 
sight  see  insanities,  and  are  still  carried  away  by  the  delights 
thereof,  as  boats  by  the  stream  of  a  river  ;  in  a  lower  degree  are 
the  natural  men  who  only  see  and  judge  from  the  senses  of  the 
body,  despising  and  rejecting,  as  of  no  account,  the  rational 
principles  which  are  contrary  to  appearances  and  fallacies  ;  in 
the  lowest  degree  are  the  natural  men  who  without  judgement  are 
carried  away  by  the  alluring  stimulant  heats  of  the  body.  These 
last  are  called  natural-corporeal,  the  former  are  called  natural- 
sensual,  but  the  first  natural.  With  these  men,  adulterous  love 
and  its  insanities  and  pleasures  are  of  similar  degrees. 

443.  The  reason  why  the  delights  of  conjugial  love  are  the 
delights  of  wisdom  is,  because  none  but  spiritual  men  are  in 
that  love,  and  the  spiritual  man  is  in  wisdom  ;  and  hence  he 
embraces  no  delights  but  such  as  agree  with  spiritual  wisdom. 
The  respective  qualities  of  the  delights  of  adulterous  and  of  con- 
jugial love,  may  be  elucidated  by  a  comparison  with  houses:  the 
delights  of  adulterous  love  by  comparison  with  a  house  whose 

34S 


AND  ITS  SINFUL  PLKASURE8. 


443,  444 


walls  glitter  outwardly  like  sea  shells,  or  like  transparent  stones, 
called  selenites,  of  a  gold  color;  whereas  in  the  apartments 
within  the  -walls,  are  all  kinds  of  filth  and  nastiness :  but  the 
delights  of  conjugial  love  may  be  compared  to  a  house,  the  walls 
of  which  are  refulgent  as  with  sterling  gold,  and  the  apartments 
within  are  resplendent  as  with  cabinets  full  of  various  precious 
stones. 

******* 

444.  To  the  above  I  shall  add  the  following  memorable 
relation.  After  I  had  concluded  the  meditations  on  conjugial  love, 
and  had  begun  those  on  adulterous  love,  on  a  sudden  two  angels 
presented  themselves,  and  said,  "  We  have  perceived  and  under- 
stood what  you  have  heretofore  meditated  upon  ;  but  the  things 
upon  which" you  are  now  meditating  pass  away,  and  we  do  not 
perceive  them.  Say  nothing  about  them,  for  they  are  of  no 
value."  But  I  replied,  "This  love,  on  which  I  am  now  medi- 
tating, is  not  of  no  value;  because  it  exists."  But  they  said, 
"  How  can  there  be  any  love,  which  is  not  from  creation  ?  Is 
not  conjugial  love  from  creation  ;  and  does  not  this  love  exist 
between  two  who  are  capable  of  becoming  one  ?  How  can  there 
be  a  love  which  divides  and  separates?  What  youth  can  love 
any  other  maiden  than  the  one  who  loves  him  in  return?  Must 
not  the  love  of  the  one  know  and  acknowledge  the  love  of  the 
other,  so  that  when  they  meet  they  may  unite  of  themselves  ? 
Who  can  love  what  is  not  love?  Is  not  conjugial  love  alone 
mutual  and  reciprocal?  If  it  be  not  reciprocal,  does  it  not  re- 
bound and  become  nothing  ?"  On  hearing  this,  I  asked  the 
two  angels  from  what  society  of  heaven  they  were?  They  said, 
"We  are  from  the  heaven  of  innocence;  we  came  infants  into 
this  heavenly  world,  and  were  educated  under  the  Lord's  aus- 
pices ;  and  when  I  became  a  young  man,  and  my  wife,  who  is 
herewith  me,  marriageable,  we  were  betrothed  and  entered  into 
a  contract,  and  were  joined  under  the  first  favorable  impressions ; 
and  as  we  were  unacquainted  with  any  other  love  than  what  is 
truly  nuptial  and  conjugial,  therefore,  when  we  were  made  ac- 
quainted with  the  ideas  of  your  thought  concerning  a  strange 
love  directly  opposed  to  our  love,  we  could  not  at  all  comprehend 
it ;  and  we  have  descended  in  order  to  ask  you,  why  you  medi- 
tate on  things  that  cannot  be  understood?  Tell  us,  therefore, 
how  a  love,  which  not  only  is  not  from  creation,  but  is  also  con- 
trary to  creation,  could  possibly  exist?  We  regard  things 
opposite  to  creation  as  objects  of  no  value."  As  they  said  this, 
I  rejoiced  in  heart  that  I  was  permitted  to  converse  with  angels 
of  such  innocence,  as  to  be  entirely  ignorant  of  the  nature  and 
meaning  of  adultery :  wherefore  1  was  free  to  converse  with 
them,  and  I  instructed  them  as  follows :  "Do  you  not  know, 
that  there  exist  both  good  and  evil,  and  that  good  is  from  cre- 
ation, but  not  evil  ;  and  still  that  evil  viewed  in  itself  is  not 

349 


ADrLTEKOr6  LOVE 


nothing,  although  it  is  nothing  of  good?  From  creation  there, 
exists  good,  and  also  good  in  the  greatest  degree  and  in  the  least ; 
and  when  this  least  becomes  nothing,  there  rises  up  on  the  other 
side  evil :  wherefore  there  is  no  relation  or  progression  of  good  to 
evil,  but  a  relation  and  progression  of  good  to  a  greater  and  less 
good,  and  of  evil  to  a  greater  and  less  evil ;  for  in  all  things  there 
are  opposites.  And  since  good  and  evil  areopposites,  there  is  an 
intermediate,  and  in  it  an  equilibrium,  in  which  evil  acts  against 
good;  but  as  it  does  not  prevail,  it  stops  in  a  conatus.  Every 
man  is  educated  in  this  equilibrium,  which,  because  it  is  between 
good  and  evil,  or,  what  is  the  same,  between  heaven  and  hell,  is 
a  spiritual  equilibrium,  which,  with  those  who  are  in  it,  produces 
a  state  of  freedom.  From  this  equilibrium,  the  Lord  draws  all 
to  himself;  and  if  a  man  freely  follows,  he  leads  him  out  of 
evil  into  good,  and  thereby  into  heaven.  The  ense  is  the  same 
with  love,  especially  with  conjugial  love  and  adultery  :  the  latter 
love  is  evil,  but  the  former  good.  Every  man  that  hears  the 
voice  of  the  Lord,  and  freely  follows,  is  introduced  by  the  Lord 
into  conjugial  love  and  all  its  delights  and  satisfactions;  but  he 
that  does  not  hear  and  follow,  introduces  himself  into  adulterous 
love,  first  into  its  delights,  afterwards  into  what  is  undelightfu!, 
and  lastly  into  what,  is  unsatisfactory."  When  I  had  thus  spoken, 
the  two  angels  asked  me,  "How  could  evil  exist,  when  nothing 
but  good  had  existed  from  creation?  The  existence  of  anything 
implies  that  it  must  have  an  origin.  Good  could  not  be  the 
origin  of  evil,  because  evil  is  nothing  of  good,  being  privative  and 
destructive  of  good  ;  nevertheless,  since  it  exists  and  is  sensibly 
felt,  it  is  not  nothing,  but  something;  tell  us  therefore  whence 
this  something  existed  after  nothing."  To  this  I  replied,  "This 
arcanum  cannot  be  explained,  unless  it  be  known  that  no  one  is 
good  but  God  alone,  and  that  there  is  not  anything  good,  which 
in  itself  is  good,  but  from  God  ;  wherefore  he  that  looks  to  God, 
and  wishes  to  be  led  by  God,  is  in  good  ;  but  he  that  turns  him- 
self from  God,  and  wishes  to  be  led  by  himself,  is  not  in  good  ; 
for  the  good  which  he  does,  is  for  the  sake  either  of  himself  or  of 
the  world ;  thus  it  is  either  meritorious,  or  pretended,  or 
hypocritical:  from  which  considerations  it  is  evident,  that  mail 
himself  is  the  origin  of  evil ;  not  that  that  origin  was  implanted 
in  him  by  creation  ;  but  that  he,  by  turning  from  God  to  him- 
self, implanted  it  in  himself.  That  origin  of  evil  was  not  in 
Adam  and  his  wife  ;  but  when  the  serpent  said,  "  In  the  day  that 
ye  shall  eat.  of  the  tree  of  the  knowledge  of  good  and  evil,  ye 
shall  be  as  God"  (Gen.  iii.  5),  they  then  made  in  themselves  the 
origin. of  evil,  because  they  turned  themselves  from  God,  and 
turned  to  themselves,  as'  to  God.  To  eat  of  that  tree,  signifies 
in  believe  that  they  knew  good  and  evil,  and  were  ivise.from  them- 
selves, and  net  from  God."*  But  the  t  wo  angels  then  asked, 
"  How  could  man  turn  himself  from  God,  and  turn  to  himself,* 


AND  ITS  SINFUL  PLKASUBE8.  444 

when  vet  he  cannot  will,  think,  and  thence  do  anything  but 
from  God?  Why  did  God  permit  this?"  I  replied,  "Man 
was  so  created,  that  whatever  he  wills,  thinks,  and  does,  appears 
to  him  as  in  himself,  and  thereby  from  himself :  without  this 
appearance  a  man  would  not  be  a  man  ;  for  lie  would  be  inca- 
pable of  receiving,  retaining,  and  as  it  were  appropriating  to 
himself  anything  of  good  and  truth,  or  of  love  and  wisdom  : 
whence  it  follows,  that  without  such  appearance,  as  a  living 
appearance,  a  man  would  not  have  conjunction  with  God,  and 
consequently  neither  would  he  have  eternal  life.  But  if  from 
this  appearance  he  induces  in  himself  a  belief  that  he  wills, 
thinks,  and  thence  does  good  from  himself,  and  hot  from  the 
Lord,  although  in  all  appearance  as  from  himself,  he  turns  good 
into  evil  with  himself,  and  thereby  makes  in  himself  the  origin 
of  evil.  This  was  the  sin  of  Adam.  But  I  will  explain  this 
matter  somewhat  more  clearly.  The  Lord  looks  at  every  man 
in  the  forepart  of  his  head,  and  this  inspection  passes  into  the 
hinder  part  of  his  head.  Beneath  the  forepart  is  the  cerebrum, 
and  beneath  the  hinder  part  is  the  cerebellum  ;  the  latter  was 
designed  for  love  and  the  goods  thereof,  and  the  former  for 
wisdom  and  the  truths  thereof;  whereforehe  that  looks  with  the 
face  to  the  Lord  receives  from  him  wisdom,  and  by  wisdom  love ; 
but  he  that  looks  backward  from  the  Lord  receives  love  and  not 
wisdom  ;  and  love  without  wisdom,  is  love  from  man  and  not 
from  the  Lord  ;  and  this  love,  since  it  conjoins  itself  with  falses, 
does  not  acknowledge  God,  but  acknowledges  itself  for  God,  and 
confirms  this  tacitly  by  the  faculty  of  understanding  and  growing 
wise  implanted  in  it  from  creation  as  from  itself ;  wherefore  this 
love  is  the  origin  of  evil.  That  this  is  the  case,  will  admit  of 
ocular  demonstration.  I  will  call  hither  some  wicked  spirit  who 
turns  himself  from  God,  and  will  speak  to  him  from  behind,  or 
into  the  hinder  part  of  the  head,  and  you  will  see  that  the  things 
which  are  said  are  turned  into  their  contraries."  I  called  such 
a  spirit  and  he  presented  himself,  and  I  spoke  to  him  from  behind 
and  said,  "  Do  yon  know  anything  about  hell,  damnation, 
and  torment  in  hell  ?"  And  presently,  when  he  was  turned  to 
me,  I  asked  him  what  he  heard?  He  said,  "I  heard,  '  Do  you 
know  anything  concerning  heaven,  salvation,  and  happiness  in 
heaven  V  "  and  afterwards  when  the  latter  words  were  said  to 
hiin  from  behind,  he  said  that  he  heard  the  former.  It  was  next 
said  to  him  from  behind,  "Do  you  know  that  those  who  are  in 
hell  are  insane  from  falses?"  and  when  I  asked  him  concerning 
these  words  what  he  heard,  he  said,  "  I  heard,  '  Do  you  know 
that  those  who  are  in  heaven  are  wise  from  truths  V  "  and  when 
the  latter  words  were  spoken  to  him  from  behind,  he  said  that 
he  heard,  "Do  you  know  that  those  who  are  in  hell,  are  insane 
from  falses  ?  and  so  in  other  instances  :  from  which  it  evidently 
appeal's,  that  when  the  mind  turns  itself  from  the  Lord,  it  turns 

351 


444,  444*  ADULTEROUS  LOVE 

to  itself,  and  then  it  perceives  things  contrary.  This,  as  you 
know,  is  the  reason  why,  in  this  spiritual  world,  no  one  is  allowed 
to  stand  behind  another,  and  to  speak  to  him  ;  for  thereby  ther6 
is  inspired  into  him  a  love,  which  his  own  intelligence  favors  and 
obeys  for  the  sake  of  its  delight  ;•  but  since  it  is  from  man,  and 
not  from  God,  it  is  a  love  of  evil,  or  a  love  of  the  false.  In  ad- 
dition to  the  above,  I  will  relate  to  you  another  similar  circum- 
stance. On  certain  occasions  I  have  heard  goods  and  truths  let 
down  from  heaven  into  hell ;  and  in  hell  they  were  progressively 
turned  into  their  opposites,  good  into  evil,  and  truth  into  the 
false ;  the  cause  of  this,  the  same  as  above,  because  all  in  hell 
turn  themselves  from  the  Lord,."  On  heariug  these  two  things 
the  two  angels  thanked  me,  and  said,  "  As  you  are  now  medi- 
tating and  writing  concerning  a  love  opposite  to  our  conjugial 
love,  and  the  opposite  to  that  love  makes  our  minds  sad,  we  will 
depart ;"  and  when  they  said,  "  Peace  be  unto  you,"  I  besought 
them  not  to  mention  that  love  to  their  brethren  and  sisters  in 
heaven,  because  it  would  hurt  their  innocence.  I  can  positively 
assert  that  those  who  die  infants,  grow  up  in  heaven,  and  when 
they  attain  the  stature  which  is  common  to  young  men  of 
eighteen  years  old  in  the  world,  and  to  maidens  of  fifteen  years, 
they  remain  of  that  stature  ;  and  further,  that  both  before  mar- 
riage and  after  it,  they  are  entirely  ignorant  what  adultery  is, 
and  that  such  a  thing  can  exist.  , 


ON  FORNICATION. 

444.*  Fornication  means  the  lust  of  a  grown  up  man  or 
youth  with  a  woman,  a  harlot,  before  marriage  ;  but  lust  with  a 
woman,  not  a  harlot,  that  is,  with  a  maiden  or  with  another's 
wife,  is  not  fornication  ;  with  a  maiden  it  is  the  act  of  deflowering, 
and  with  another's  wife  it  is  adultery.  In  what  manner  these 
two  differ  from  fornication,  cannot  be  seen  by  any  rational  being 
unless  he  takes  a  clear  view  of  the  love  of  the  sex  in  its  degrees 
and  diversities,  and  of  its  chaste  principles  on  the  one  parr,  and 
of  its  unchaste  principles  on  the  other,  arranging  each  part  into 
genera  and  species,  and  thereby  distinguishing  them.  Without, 
such  a  view  and  arrangement,  it  is  impossible  there  should  exist 
in  any  one's  idea  a  discrimination  between  the  chaste  principle  as 
to  more  and  less,  and  between  the  unchaste  principle  as  to  more 
and  less  ;  and  without  these  distinctions  all  relation  perishes,  and 
therewith  all  perspicacity  in  matters  of  judgement,  and  the  under- 
standing is  involved  in  such  a  shade,  that  it  does  not  know  how 
to  distinguish  fornication  from  adultery,  and  still  less  the  milder 
352 


AND  IT8  SINFUL  PLEASURES. 


444*,  44") 


kinds  of  fornication  from  the  more  grievous,  and  in  like  manner 
of  adultery  ;  thus  it  mixes  evils,  and  of  different  evils  makes  one 
nottage,  and  of  different  goods  one  paste.  In  order  therefore 
that  the  love  of  the  sex  may  be  distinctly  known  as  to  that  part 
by  which  it  inclines  and  makes  advances  to  adulterous  love  alto- 
gether opposite  to  conjugial  love,  it  is  expedient  to  examine  its 
beginning,  which  is  fornication  ;  and  this  we  will  do  in  the  fol- 
lowing series  :  I.  Fornication  is  of  the  love  of  the  sex.  II.  This 
love  commences  when  a  youth  begi?is  to  think  and  act  from  his 
own  understanding,  and  his  voice  to  be  masculine.  III.  For- 
nication is  of  the  natural  man.  IV.  Fornication  is  lust,  bid  not 
the  lud  of  adidtery.  V.  With  some  men  the  love  of  the  sex  can- 
not without  hurt  be  totally  checked  from  going  forth  into  forni- 
cation. VI.  Therefore  in  populous  cities  public  stews  are  tolerated. 
VII.  The  hist  of  fornication  is  light,  sofar  as  it  looks  to  conjugial 
love,  and  gives  this  love  the  preference.  VIII.  The  lust  of  for- 
nication is  grievous,  sofar  as  it  looks  to  adidtery.  IX.  The  lust 
of  fornication,  is  more  grievous,  as  it  verges  to  the  desire  of  va- 
rieties and  of  defloration.  X.  The  sphere  of  the  lust  of  for- 
nication, such  as  it  is  in  the  beginning,  is  a  middle  sphere  between 
the  sphere  of  adulterous  love  and  the  sphere  of  conjugial  love,  and 
makes  an  equilibrium.  XI.  Care  is  to  be  taken,  lest,  by  inordi- 
nate and  immoderate  fornications,  conjugial  love  be  destroyed. 
XII.  Inasmuch  as  the  tonjugial  principle  of  one  man  with  one 
wife  is  the  jewel  of  human  life  and  the  reservoir  of  the  Christian 
religion.  XIII.  With  those  who,  from  various  reasons,  cannot  as 
yet  enter  into  marriage,  and  from  their  passion  for  the  sex,  cannot 
restrain  their  lusts,  this  conjugial  principle  may  be  preserved,  if 
the  vague  love  of  the  sex  be  confined  to  one  mistress.  XIV. 
Keeping  a  mistress  is  preferable  to  vague  amours,  if  only  one  is 
kept,  and  shebe  neither  a  maiden  nor  a  married  woman,  and  the 
love  of  the  mistress  be  kept  separate  from  conjugial  love.  We 
proceed  to  an  explanation  of  each  article. 

445.  I.  Fornication  is  of  the  love  of  the  sex.  We  say 
that  fornication  ;s  of  the  love  of  the  sex,  because  it  is  not  the 
love  of  the  sex  but  is  derived  from  it.  The  love  of  the  sex  is 
like  a  fountain,  from  which  both  conjugial  and  adulterous  love 
may  be  derived;  they  may  also  be  derived  by  means  of  for- 
nication, and  also  without  it :  for  the  love  of  the  sex  is  in  every 
man  (homo),  and  either  does  or  does  not  put  itself  forth  :  if  it 
puts  itself  forth  before  marriage  with  a  harlot,  it  is  called  for- 
nication ;  if  not.  until  with  a  wife,  it  is  called  marriage  ;  if  after 
marriage  with  another  woman,  it  is  called  adultery:  wherefore, 
as  we  have  said,  the  love  of  the  sex  is  like  a  fountain,  from  which 
may  flow  both  chaste  and  unchaste  love  :  but  with  what  caution 
and  prudence  chaste  conjugial  love  can  proceed  by  fornication, 
yetfrom  what  imprudence  unchaste  or  adulterous  love  can  pro- 
ceed therebv,  we  will  explain  in  what  follows.    Who  can  draw 

353 


445—447 


ADULTEROUS  LOVE 


the  conclusion,  that  he  that  has  committed  fornication  cannot  be 
more  chaste  in  marriage? 

446.  II.  The  love  of  the  sex,  from  which  fornica- 
tion IS  DERIVED,  COMMENCES  WHEN  A  YOUTH  BEGINS  TO  THINK 
AND  ACT  FROM   HIS  OWN   UNDERSTANDING,   AND   HIS  VOICE  TO  BE 

masculine.    This  article  is  adduced  to  the  intent,  that  the  birth 
of  the  love  of  the  sex,  and  thence  of  fornication,  may  be  known, 
as  taking  place  when  the  understanding  begins  of  itself  to  become 
rational  or  from  its  own  reason  to  discern  and  provide  snch 
thins*  as  are  of  emolument  and  use,  whereto  in  such  case  what 
has  been  implanted  in  the  memory  from  parents  and  masters, 
serves  as  a  plane.     At  that  time  a  change  takes  place  in  the 
mind  ;  it  before  thought,  only  from  things  introduced  into  the 
memory,  by  meditating  upon  and  obeying  them  ;  it  afterwards 
thinks  from  reason  exercised  upon  them,  and  then,  under  the 
guidance  of  the  love,  it  arranges  into  a  new  order  the  things 
seated  in  the  memory,  and  in  agreement  with  that  order  it 
disposes  its  own  life,  and  successively  thinks  more  and  more 
according  to  its  own  reason,  and  wills  from  its  own  freedom.  It 
is  well  known  that  the  love  of  the  sex  follows  the  commencement 
of  a  man's  own  understanding,  and  advances  according  to  its 
vigor;  and  this  is  a  proof  that  that  love  ascends  and  descends  as 
the  understanding  ascends  and  descends  :  by  ascending  we  mean 
into  wisdom,  and  by  descending,  into  insanity  ;  and  wisdom  con- 
sists in  restraining  "the  love  of  the  sex,  and  insanity  in  allowing  it 
a  wide  range  :  if  it  be  allowed  to  run  into  fornication,  which  is 
the  beginning  of  its  activity,  it  ought  to  be  moderated  from  prin- 
ciples of  honor  and  morality  implanted  in  the  memory  and  thence 
in  the  reason,  and  afterwards  to  be  implanted  in  the  reason  and 
in  the  memory.    The  reason  why  the  voice  also  begins^  to  be 
masculine,  together  with  the  commencement  of  a  man's  own 
understanding,  is,  because  the  understanding  thinks,  and  by 
thought  speaks  ;  which  is  a  proof  that  the  understanding  con 
stitutes  the  man  (wV),  and  also  his  male  principle;  consequently, 
that  as  his  understanding  is  elevated,  so  he  becomes  a  man-man 
{homo  vir),  and  also  a  male  man  (mascuhcs  vir) ;  see  above, 
n.  432,  433.  . 

447.  III.  Fornication  is  of  the  natural  man,  in  like 
manner  as  the  love  of  the  sex,  which,  if  it  becomes  active  before 
marriage,  is  called  fornication.  Every  man  {homo)  is  bom  cor- 
poreal, becomes  sensual,  afterwards  natural,  and  successively 
rational  ;  and,  if  in  this  case  he  does  not  stop  in  his  progress,  ho 
becomes  spiritual.  The  reason  why  he  thus  advances  step  by 
step,  is,  in  order  that  planes  may  be  formed,  on  which  superior 
principles  may  rest  and  find  support,  as  a  palace  on  its  found  a- 
lions:  the  ultimate  plane,  with  those  that  are  formed  upon  it, 
mav  also  be  compared  to  ground,  in  which,  when  prepared,  noble 
seeds  are  sown.  As  to  what  specifically  regards  the  love  of  tho 
354 


AND  ITS  SINFUL  PLEASURES. 


447—449 


sex,  it  also  is  first  corporeal,  for  it  commences  from  the  flesh  ■ 
next  it  becomes  sensual,  for  the  five  senses  receive  delight  from 
its  common  principle;  afterwards  it  becomes  natural  like  the 
same  love  with  other  animals,  because  it  is  a  vague  love  of  the 
sex ;  but  as  a  man  was  born  to  become  spiritual,  it  becomes  after- 
wards natural-rational,  and  from  natural-rational  spiritual,  and 
lastly  spiritual-natural ;  and  in  this  case,  that  love  made  spiritual 
flows  into  and  acts  upon  rational  love,  and  through  this  flows  into 
and  acts  upon  sensual  love,  and  lastly  through  this  flows  into  and 
acts  upon  that  love  in  the  body  and  the  flesh ;  and  as  this  is  its 
ultimate  plane,  it  acts  upon  it  spiritually,  and  at  the  same  time 
rationally  and  sensually;  and  it  flows  in  and  acts  thus  successively 
while  the  man  is  meditating  upon  it,  but  simultaneously  while  he 
is  in  its  ultimate.  The  reason  why  fornication  is  of  the  natural 
man,  is,  because  it  proceeds  proximately  from  the  natural  love  of 
the  sex ;  and  it  may  become  natural-rational,  but  not  spiritual,  be- 
cause the  love  of  the  sex  cannot  become  spiritual,  until  it  becomes 
conjugial ;  and  the  love  of  the  sex  from  natural  becomes  spiritual, 
when  a  man  recedes  from  vague  lust,  and  devotes  himself  to  one 
of  the  sex,  to  whose  soul  he  unites  his  own. 

44S.  IV.  Fornication  is  lust,  but  not  the  lust  of  adul- 
tery. The  reasons  why  fornication  is  lust  are,  1.  Because  it 
proceeds  from  the  natural  man,  and  in  everything  which  proceeds 
from  the  natural  man,  there  is  concupiscence  and  lust;  for  the 
natural  man  is  nothing  but  an  abode  and  receptacle  of  concupi- 
scences and  lust,  since  all  the  criminal  propensities  inherited  from 
the  parents  reside  therein.  2.  Because  the  fornicator  has  a  vague 
and  promiscuous  regard  to  the  sex,  and  does  not  as  yet  confine 
his  attention  to  one  of  the  sex  ;  and  so  long  as  he  is  in  this  state, 
he  is  prompted  by  lust  to  do  what  he  does  ;  but  in  proportion  as 
he  confines  his  attention  to  one  of  the  sex,  and  loves  to  conjoin 
his  life  with  hers,  concupiscence  becomes  a  chaste  affection,  and 
lust  becomes  human  love. 

449.  That  the  lust  of  fornication  is  not  the  lust  of  adultery, 
every  one  sees  clearly  from  common  perception.  What  law  and 
what  judge  imputes  a  like  criminality  to  the  fornicator  as  to  the 
adulterer  i  The  reason  why  this  is  seen  from  common  percep- 
tion is,  because  fornication  is  not  opposed  to  conjugial  love  as 
adultery  is.  In  fornication  conjugial  love  may  lie  stored  up 
within,  as  what  is  spiritual  may  lie  stored  up  in  what  is  natural ; 
yea,  what  is  spiritual  is  also  actually  disengaged  from  what  i-; 
natural  ;  and  when  the  spiritual  is  disengaged,  then  the  natural 
encompasses  it,  as  bark  does  its  wood,  and  a  scabbard  its  sword, 
and  also  serves  the  spiritual  as  a  defence  against  violence.  From 
rhese  considerations  it  is  evident,  that  natural  love,  which  is  love 
to  the  sex,  precedes  spiritual  love  which  is  love  to  one  of  the  sex ; 
but  if  fornication  conies  into  effect  from  the  natural  love  of  the  sex, 
it  may  also  be  wiped  away,  provided  conjugial  love  be  regarded. 

i3o5 


449-452 


ADULTEROUS  LOVE 


desired,  and  sought,  as  the  chief  good.  It  is  altogether  otherwise 
with  the  libidinous  and  obscene  love  of  adultery,  which  we  have 
shewn  to  be  opposite  to  conjugial  love,  and  destructive  thereof, 
in  the  foregoing  chapter  concerning  the  opposition  of  adulterous 
and  conjugial  love :  wherefore  if  a  confirmed  and  determined 
adulterer  for  various  reasons  enters  into  a  conjugial  engagement, 
the  above  case  is  inverted,  since  a  natural  principle  lies  concealed 
within  its  lascivious  and  obscene  things,  and  aspiritnal  appearance 
covers  it  externally.  From  these  considerations  reason  may  see, 
that  the  lust  of  limited  fornication  is,  in  respect  to  the  lust  of 
adultery,  as  the  first  warmth  is  to  the  cold  of  mid-winter  in 
northern  countries. 

450.    V.  With  some  men  the  love  of  the  sex  cannot 

WITHOUT  HURT  BE    TOTALLY    CHECKED    FROM    GOING    FORTH  INTO 

fornication.  It  is  needless  to  recount  the  mischiefs  which  may 
be  caused  and  produced  by  too  great,  a  check  of  the  love  of  the 
sex,  with  such  persons  as  labor  under  a  superabundant  venereal 
heat ;  from  this  source  are  to  be  traced  the  origins  of  certain 
diseases  of  the  body  and  distempers  of  the  mind,  not  to  mention 
unknown  evils,  which  are  not  to  be  named;  it  is  otherwise  with 
those  whose  love  of  the  sex  is  so  scauty  that  they  can  resist  the 
sallies  of  its  lust;  also  with  those  who  are  at  liberty  to  introduce 
themselves  into  a  legitimate  partnership  of  the  bed  while  they  are 
young,  without  doing  injury  to  their  worldly  fortunes,  thus  under 
the  first  favorable  impressions.  As  this  is  the  case  in  heaven  with 
infants,  when  they  have  grown  up  to  conjugial  age,  therefore  it  is 
unknown  there  what  fornication  is:  but  the  case  is  different  in 
the  world  where  matrimonial  engagements  cannot  be  contracted 
till  the  season  of  youth  is  past,  and  where,  during  that  season, 
the  generality  live  within  forms  of  government,  where  a  length  of 
time  is  required  to  perforin  duties,  and  to  acquire  the  property 
necessary  to  support  a  house  and  family,  and  then  first  a  suitable 
wife  is  to  be  courted*. 

451.  YI.  Therefore  in  fopulous  cities  public  stk,ws 
are  tolerated.  This  is  adduced  as  a  confirmation  of  the  pre- 
ceding article.  It  is  well  known  that  they  are  tolerated  by  kings, 
magistrates,  and  thence  by  judges,  inquisitors,  and  the  people,  at 
London,  Amsterdam,  Paris,  Vienna,  Venice,  Naples,  and  even  at 
Koine,  besides  many  other  places :  among  the  reasons  of  this 
toleration  are  tliose  also  above  mentioned. 

452.  VII.  Fornication  is  [comparatively]  light  so  far 
as  it  looks  to  conjugial  love  and  gives  this  love  the  pre- 
ference.   There  are  degrees  of  the  qualities  of  evil,  as  there  are 

*  This,  like  some  other  of  the  author's  remarks,  is  not  so  applicable  to  English 
lam  and  customs  as  to  those  of  several  of  the  continental  states,  especially  Germany, 
where  men  are  not  allowed  to  many  till  they  hare  attained  a  certain  age,  »r  can  show 
til  u  Ihef  possess  the  means  of  supporting  a  w.fc  and  family. 


AND  ITS  SINFUL  PLEASURES. 


452,  453 


degrees  of  the  qualities  of  good ;  wherefore  ever}-  evil  is  lighter 
and  more  grievous,  as  every  good  is  better  and  more  excellent. 
The  case  is  the  same  with  fornication ;  which,  as  being  a  lust, 
and  a  lust  of  the  natural  man  not  yet  purified,  is  an  evil ;  but  as 
every  man  {homo)  is  capable  of  being  purified,  therefore  so  far  as 
it  approaches  a  purified  state,  so  far  tiiat  evil  becomes  lighter,  for 
so  far  it  is  wiped  away  ;  thus  so  far  as  fornication  approaches  con- 
jugial  love,  which  is  a  purified  state  of  the  love  of  the  sex,  [so  far 
it  becomes  a  lighter  evil] :  that  the  evil  of  fornication  is  more 
grievous,  so  far  as  it  approaches  the  love  of  adultery,  will  be  seen 
in  the  following  article.  The  reason  why  fornication  is  light  so 
far  as  it  looks  to  conjugial  love,  is,  because  it  then  looks  from  the 
unchaste  state  wherein  it  is,  to  a  chaste  state  ;  and  so  far  as  it 
gives  a  preference  to  the  latter,  so  far  also  it  is  in  it  as  to  the 
understanding  ;  and  so  far  as  it  not  only  prefers  it,  but  also  pre- 
loves  it,  so  far  also  it  is  in  it  as  to  the  will,  thus  as  to  the  internal 
man  ;  and  in  this  case  fornication,  if  the  man  nevertheless  persists 
in  it,  is  to  him  a  necessity,  the  causes  whereof  he  well  examines 
in  himself.  There  are  two  reasons  which  render  fornication  light 
with  those  who  prefer  and  pre-love  the  conjugial  state  ;  the  first 
is,  that  conjugial  life  is  their  purpose,  intention,  or  end,  the  other 
is,  that  they  separate  good  from  evil  with  themselves.  In  regard 
to  the  fiest, — that  conjugial  life  is  their  purpose,  intention,  or 
end,  it  has  the  above  effect,  inasmuch  as  every  man  is  such  as  he 
is  in  his  purpose,  intention,  or  end,  and  is  also  such  before  the 
Lord  and  the  angels;  yea,  he  is  likewise  regarded  as  such  by  the 
wise  in  the  world;  for  intention  is  the  soul  of  all  actions,  and 
causes  innocence  and  guilt  in  the  world,  and  after  death  imputa- 
tion. In  regard  to  the  other  reason, — that  those  who  prefer  con- 
jugial love  to  the  lust  of  fornication,  separate  evil  from  good,  thus 
what  is  unchaste  from  what  is  chaste,  it  has  the  above  effect,  in- 
asmuch as  those  who  separate  those  two  principles  by  perception 
and  intention,  before  they  are  in  good  or  the  chaste  principle,  are 
also  separated  and  purified  from  the  evil  of  that  lust,  when  they 
come  into  the  conjugial  state.  That  this  is  not  the  case  with  those 
who  in  fornication  look  to  adultery, will  be  seen  in  the  next  article. 

453.  VIII.  The  lust  of  fornication  is  grievous,  so  fab 
as  it  looks  to  adultery.  In  the  lust  of  fornication  all  those 
look  to  adultery  who  do  not  believe  adulteries  to  be  sins,  and 
who  think  similarly  of  marriage  and  of  adulteries,  only  with  the 
distinction  of  what  is  allowed  and  what  is  not;  these  also  make 
one  evil  out  of  all  evils,  and  mix  them  together,  like  dirt  with 
eatable  food  in  one  dish,  and  like  things  vile  and  refuse  with  wine 
in  one  cup,  and  thus  eat  and  drink  :  in  this  manner  they  act  with 
the  love  of  the  sex,  fornication  and  keeping  a  mistress,  with  adul- 
tery of  a  milder  sort,  of  a  grievous  sort,  and  of  a  more  grievous 
60rt,  yea  with  ravishing  or  defloration  :  moreover,  they  not  only 


357 


453—455 


ADULTEROUS  LOVE 


mingle  all  those  things,  but  also  mix  them  in  marriages,  and 
defife  the  latter  with  a  like  notion  ;  but  where  it  is  the  case,  that 
the  latter  are  not  distinguished  from  the  former,  such  persons, 
after  their  vague  commerce  with  the  sex,  are  overtaken  by  colds, 
loathings,  and  nauseousness,  at  first  in  regard  to  a  married  part- 
ner, next  in  regard  to  women  in  other  characters,  and  lastly  in 
regard  to  the  Sex.  It  is  self-evident  that  with  such  persons  there 
is  no  purpose,  intention,  or  end,  of  what  is  good  or  chaste,  that 
they  may  be  exculpated,  and  no  separation  of  evil  from  good,  or 
of  what  is  unchaste  from  what  is  chaste,  that  they  may  be  purified, 
as  in  the  case  of  those  who  from  fornication  look  to  conjugial 
love,  and  give  the  latter  the  preference,  (concerning  whom,  see  the 
foregoing  article,  n.  452).  The  above  observations  I  am  allowed 
to  confirm  by  this  new  information  from  heaven  :  I  have  met  with 
several,  whoiu  the  world  had  lived  outwardly  like  others,  wearing 
rich  apparel,  feasting  daintily,  trading  like  others  with  money,  bor- 
rowed upon  interest,  frequenting  stage  exhibitions,  conversing 
jocosely  on  love  affairs  as  from  wantonness,  besides  other  similar 
things:  and  yet  the  angels  charged  those  things  upon  some  as 
evils  of  sin,  and  upon  others  as  not  evils,  and  declared  the  latter 
guiltless,  but  the  former  guilty  ;  and  on  being  questioned  why 
they  did  so,  when  the  deeds  were  alike,  they  replied,  that  they 
regard  all  from  purpose,  intention,  or  end,aud  distinguish  accord- 
ingly ;  and  that  on  this  account  they  excuse  and  condemn  those 
whom  the  end  excuses  and  condemns,  since  all  in  heaven  are  in- 
fluenced by  a  good  end,  and  all  in  hell  by  an  evil  end  ;  and  that 
this,  and  nothing  else,  is  meant  by  the  Lord's  words,  Judge  not, 
that  ye  be  not  judged,  Matt.  vii.  1. 

454.  IX.  The  lust  of  fornication  is  more  grievous  as  it 

VERGES  TO  THE  DESIRE  OF  VARIETIES  AND  OF  DEFLORATION.  The 

reason  of  this  is,  because  these  two  desires  are  accessories  of  adul- 
teries, and  thus  aggravations  of  it :  for  there  are  mild  adul- 
teries, grievous  adulteries,  and  most  grievous  ;  and  each  kind  is 
estimated  according  to  its  opposition  to,  and  consequent  destruc- 
tion of,  conjugial  love.  That  the  desire  of  varieties  and  the  desire 
of  defloration,  strengthened  by  being  brought  into  act,  destroy 
conjugial  love,  and  drown  it  as  it  were  in  the  bottom  of  the  sea, 
will  be  seen  presently,  when  those  subjects  come  to  be  treated  of. 

455.  X.  The  sphere  of  the  lust  of  foknication,  such  as 

IT  IS  IN  THE  BEGINNING,  IS  A  MIDDLE  SPHERE  BliTWEEN  THK 
SPHERE  OF  ADULTEROUS  LOVE  AND  THE  SPHEBE  OF  CONJUGIAL 
LOVE,    AND    MAKES     AN     EQUILIBRIUM.       The    tWO    Sphere.-,  oi 

adulterous  love  and  conjugial  love,  were  treated  of  in  the  fore- 
going chapter,  where  it  was  shewn  that  the  sphere  of  adulterous 
love  ascends  from  hell,  and  the  sphere  of  conjugial  love  descends 
from  heaven,  n.  435;  that  those  two  spheres  meet  each  other  in 
each  world,  but  do  not  unite,  n.  430  ;  that  between  those  two 
Bl  hercs  there  is  an  equilibrium,  and  that  man  is  in  it,  n.  437  ; 
358 


AND  ITS  SINFUL  PLEASURES. 


455  157 


that  a  man  can  turn  himself  to  whichever  sphere  he  pleases  ;  but 
that  so  far  as  lie  turns  himself  to  the  one,  so  far  he  turns  himself 
from  the  other,  n.  438  :  for  the  meaning  of  spheres,  see  ».  434, 
and  the  passages  there  cited.  The  reason  why  the  sphere  of  the 
lust  of  fornication  is  a  middle  sphere  between  those  two  spheres, 
and  makes  an  equilibrium,  is,  because  while  any  one  is  in  it,  he 
can  turn  himself  to  the  sphere  of  conjugial  love,  that  is.  to  this 
love,  and  also  to  the  sphere  of  the  love  of  adultery,  that  is,  to  the 
love  of  adultery;  but  if  he  turns  himself  to  conjugial  love,  he 
turns  himself  to  heaven  ;  if  to  the  love  of  adultery,  he  turns  him- 
self to  hell :  each  is  in  the  man's  free  determination,  good 
pleasure,  and  will,  to  the  intent  that  he  may  act  freely  according 
to  reason,  and  not  from  instinct :  consequently  that  he  may  be  a 
man,  and  appropriate  to  himself  influx,  and  not  a  beast,  which 
appropriates  nothing  thereof  to  itself.  It  is  said  the  lust  of 
fornication  such  as  it  is  in  the  beginning,  because  at  that  time 
it  is  in  a  middle  state.  Who  does  not  know  that  whatever  a  ma  i 
does  in  the  beginning,  is  from  concupiscence,  because  from  the 
natural  man?  And  who  does  not  know  that  that  concupiscence 
is  not  imputed,  while  from  natural  lie  is  becoming  spiritual  ? 
The  case  is  similar  in  regard  to  the  lust  of  fornication,  while  a 
man's  love  is  becoming  conjugial. 

456.  XI.  Care  is  to  be  taken  lest,  by  immoderate  and 

INORDINATE  FORNICATIONS,  CONJUGIAL    LOVE    BE   DESTROY  ED.  13y 

immoderate  and  inordinate  fornications,  whereby  conjugial  love  is 
destroyed,  we  mean  fornications  by  which  not  only  the  strength 
is  enervated,  but  also  all  the  delicacies  of  conjugial  love  are 
taken  away;  for  from  unbridled  indulgence  in  such  fornications, 
not  only  weakness  and  consequent  wants,  but  also  impurities 
and  immodesties  are  occasioned,  by  reason  of  which  conjugial 
love  cannot  be  perceived  and  felt  in  its  purity  and  chastiry, 
and  thus  neither  in  its  sweetness  and  the  delights  of  its  prime  ; 
not  to  mention  the  mischiefs  occasioned  to  both  the  body  and 
the  mind,  and  also  the  disavowed  allurements,  which  not  only 
deprive  conjugial  love  of  its  blessed  delights,  but  also  take  it  away, 
and  change  it  into  cold,  and  thereby  into  loathing.  Such  for- 
nications are  the  violent  excesses  whereby  conjugial  sports  are 
changed  into  tragic  scenes  :  for  immoderate  and  inordinate  forni- 
cations are  like  burning  flames  which,  arising  out  of  ultimates, 
consume  the  body,  parch  the  fibres,  defile  the  blood,  and  vitiate 
the  rational  principles  of  the  mind;  for  they  burst  forth  like  a 
lire  from  the  foundation  into  the  house,  which  consumes  the 
whole.  To  prevent  these  mischiefs  is  the  duty  of  parents  ;  for  a 
grown  up  youth,  inflamed  with  lust,  cannot  as  yet  from  reason 
impose  restraint  upon  himself. 

457.  XII.  Inasmuch  as  the  conjugial  PR^cirLE  of  one 

MAN    WITH    ONE    WIFE  IS  THE  JEWEL    OF  HUMAN    LIFE    AND  THE 

EESERVom  of  the  Christian  religion.    These  two  points  have 

359 


457—459 


ADULTEROUS  LOVE 


been  demonstrated  universally  and  singularly  in  the  whole  pre- 
ceding part  of  Conjugial  Love  and  its  Chaste  Delights.  The 
reason  why  it  is  the  jewel  of  human  life  is,  because  the  quality 
of  a  man's  life  is  according  to  the  quality  of  that  love  with  him  ; 
since  that  love  constitutes  the  inmost  of  his  life  ;  for  it  is  the  life 
of  wisdom  dwelling  with  its  love,  and  of  love  dwelling  with  its 
wisdom,  and  hence  it  is  the  life  of  the  delights  of  each ;  in  a 
word,  a  man  is  a  soul  living  by  means  of  that  love:  hence,  the 
conjugial  tie  of  one  man  with  one  wife  is  called  the  jewel  of 
human  life.  This  is  confirmed  from  the  following  articles 
adduced  above:  only  with  one  wife  there  exists  truly  conjugial 
friendship,  confidence,  and  potency,  because  there  is  a  union  of 
minds,  n.  333,  334  :  in  and  from  a  union  with  one  wife  there 
exist  celestial  blessednesses,  spiritual  satisfactions,  and  thence 
natural  delights,  which  from  the  beginning  have  been  provided 
for  those  who  are  in  love  truly  conjugial,  n.  335.  That  it  is  the 
fundamental  love  of  all  celestial,  spiritual,  and  derivative  natural 
loves,  and  that  into  that  love  are  collected  all  joys  and  delights 
from  first  to  last,  n.  65 — 69  :  and  that  viewed  in  its  origin,  it  is 
the  sport  of  wisdom  and  love,  has  been  fully  demonstrated  in  the 
Conjugial  Love  and  rrs  Chaste  Delights,  which  constitutes 
the  first  part  of  this  work. 

45S.  The  reason  why  that  love  is  the  reservoir  of  the  Christian 
religion  is,  because  this  religion  unites  and  dwells  with  that  love  ; 
for  it  was  shewn,  that  none  come  into  that  love,  aud  can  be  in  it, 
but  those  who  approach  the  Lord,  and  do  the  truths  of  his  church 
and  its  goods ;  n.  70,  71 :  that  that  love  is  from  the  only  Lord, 
and  that  hence  its  exists  with  those  who  are  of  the  Christian 
religion;  n.  131,  335,  336:  that  that  love  is  according  to  the 
state  of  the  church,  because  it  is  according  to  the  state  of  wisdom 
with  man  ;  n.  130.  That  these  things  are  so,  was  fully  confirmed 
hi  the  chapter  on  the  correspondence  of  that  love  with  the 
marriage  of  the  Lord  and  the  church;  n.  116,  131;  and  in  the 
chapter  on  the  origin  of  that  love  from  the  marriage  of  good  and 
truth  ;  n.  83—102. 

459.  XIII.  With  those  who,  from  various  reasons, 
cannot  as  yet  enter  into  marriage,  and  from  theik  passion 
for  the  sex,  cannot  moderate  their  lusts,  this  conjugial 
principle  may  be  preserved,  if  the  vague  love  of  the  sex  bb 
confined  to  one  mistress.  That  immoderate  and  inordinate 
lust  cannot  be  entirely  checked  by  those  who  have  a  strong 
passion  for  the  sex,  is  what  reason  sees  and  experience  proves: 
with  a  view  therefore  that  such  lust  may  be  restrained,  in  the 
case  of  one  whose  passions  are  thus  violent,  and  who  for  several 
reasons  cannot  precipitately  enter  into  marriage,  and  that  it  may 
be  rendered  somewhat  moderate  and  ordinate,  there  seems  to  be 
no  other  refuge,  and  as  it  were  asylum,  than  the  keeping  of  a 
woman,  who  in  French  is  called  maitvesse  It  is  well  known,  that 
300 


AND  ITS  SINFUL  PLEASURES. 


459,  460 


in  kingdoms,  where  certain  forms  and  orders  .ire  to  be  observed, 
matrimonial  engagements  cannot  be  contracted  by  many  till  the 
season  of  youth  is  past;  for  duties  are  first  to  be  performed,  and 
property  to  be  acquired  for  the  support  of  a  house  and  family,  and 
then  first  a  suitable  wife  is  to  be  courted  ;  and  yet  in  the  previous 
season  of  youth  few  are  able  to  keep  the  springing  fountain  of 
manliness  closed,  and  reserved  for  a  wife  :  it  is  better  indeed  that 
it  should  be  reserved;  but  if  this  cannot  be  done  on  account  of 
the  unbridled  power  of  lust,  a  question  occurs,  whether  there 
may  not  be  an  intermediate  means,  by  which  conjugial  love  may 
be  prevented  from  perishing  in  the  mean  time.-  That  keeping  a 
mistress  is  such  a  means  appears  reasonable  from  the  following 
considerations  :  1.  That  by  this  means  promiscuous  inordinate 
fornications  are  restrained  and  limited,  and  thus  a  less  disorderly 
state  is  induced,  which  more  resembles  conjugial  life.  II.  That 
the  ardor  of  venereal  propensities,  which  in  the  beginning  is 
boiling  hot,  and  as  it  were  burning,  is  appeased  and  mitigated; 
and  thereby  the  lascivious  passion  for  the  sex,  which  is  filthy,  is 
tempered  by  somewhat  analogous  to  marriage.  III.  By  this 
means  too  the  strength  is  not  cast  away,  neither  are  weaknesses 
contracted,  as  by  vague  and  unlimited  amours.  IV.  By  this 
means  also  disease  of  the  body  and  insanity  of  mind  are  avoided. 
V.  In  like  manner  by  this  means  adulteries,  which  are  whoredoms 
with  wives,  and  debaucheries,  which  are  violations  of  maidens,  are 
guarded  against;  to  say  nothing  of  such  criminal  acts  as  are  not 
to  be  named  ;  for  a  stripling  does  not  think  that  adulteries  and 
debaucheries  are  different  from  fornications ;  thus  he  conceives 
that  the  one  is  the  same  with  the  other ;  nor  is  he  able  from 
reason  to  resist  the  enticements  of  some  of  the  sex,  who  are  pro- 
ficients in  meretricious  arts  :  but  in  keeping  a  mistress,  which  is 
a  more  ordinate  and  safer  fornication,  he  can  learn  and  see  the 
above  distinctions.  VI.  By  keeping  a  mistress,  also  no  entrance 
is  afforded  to  the  four  kinds  of  lusts,  which  are  in  the  highest 
degree  destructive  of  conjugial  love, — the  lust  of  defloration,  the 
lust  of  varieties,  the  lust  of  violation,  and  the  lust  of  seducing  in- 
nocences, which  are  treated  of  in  the  following  pages.  These 
observations,  however,  are  not  intended  for  those  who  can  check 
the  tide  of  lust;  nor  for  those  who  can  enter  into  marriage  dur- 
ing the  season  of  youth,  and  offer  and  impart  to  their  wives  the 
first  fruits  of  their  manliness. 

460.  XIV.   Keeping  a  mistress  is  preferable  to  vague 

AMOURS,  PROVIDED  ONLY  ONE  IS  KEPT  AND  SHE  BE  NEITHER 
A  MAIDEN  NOR  A  MARRIED  WOMAN,  AND  THE  LOVE  OF  THE  MIS- 
TRESS BE  KEPT  SEPARATE  FROM  CONJUGIAL  LOVE.     At  what  time 

and  with  what  persons  keeping  a  mistress  is  preferable  to  vague 
amours,  has  been  pointed  out  just  above.  I.  The  reason  why 
only  one  mistress  is  to  be  kept,  is,  because  if  more  than  one  be 
kept,  a  polygamical  principle  gains  influence,  which  induces  in 

361 


460,  461 


ADULTEROUS  LOVE 


a  man  a  merely  natural  state,  and  thrusts  him  down  into  a 
sensual  state,  so  much  so  that  he  cannot  be  elevated  into  a 
spiritual  state,  in  which  conjugial  love  must  be  ;  see  n.  338,  339. 
II.  The  reason  why  this  mistress  must  not  be  a  maiden,  is 
because  conjugial  love  with  women  acts  in  unity  with  their 
virginity,  and  hence  constitutes  the  chastity,  purity,  and  sanctity 
of  that  love  ;  wherefore  when  a  woman  makes  an  engagement 
and  allotment  of  her  virginity  to  any  man,  it  is  the  same  thing 
as  giving  him  a  certificate  that  she  will  love  him  to  eternity:  on 
this  account  a  maiden  cannot,  from  any  rational  consent,  barter 
away  her  virginity,  unless  when  entering  into  the  conjugial 
covenant:  it  is  also  the  crown  of  her  honor:  wherefore  to  seize 
it  without  a  covenant  of  marriage,  and  afterwards  to  discard  her, 
is  to  make  a  courtezan  of  a  maiden,  who  might  have  been  a  bride 
or  a  chaste  wife,  or  to  defraud  some  man ;  and  each  of  these  is 
hurtful.  Therefore  whoever  takes  a  maiden  and  unites  her  to 
himself  as  a  mistress,  may  indeed  dwell  with  her,  and  thereby 
initiate  her  into  the  friendship  of  love,  hut  still  with  a  constant 
intention,  if  he  does  not  play  the  whoremaster,  that  she  shall  be 
or  become  his  wife.  III.  That  the  kept  mistress  must  not  he  a 
married  woman,  because  this  is  adultery,  is  evident.  IV.  The 
reason  why  the  love  of  a  mistress  is  to  be  kept  separate  from  con- 
jugial love,  is  because  those  loves  are  distinct,  and  therefore 
ought  not  to  be  mixed  together:  for  the  love  of  a  mistress  is  an 
unchaste,  natural,  and  external  love;  whereas  the  love  of  mar- 
riage is  chaste,  spiritual,  and  internal.  The  love  of  a  mistress 
keeps  the  souls  of  two  persons  distinct,  and  unites  only  the 
sensual  principles  of  the  body  ;  but  the  love  of  marriage  unites 
souls,  and  from  their  union  conjoins  also  the  sensual  principles  of 
the  body,  until  from  two  they  become  as  one,  which  is  one  flesh. 
V.  The  love  of  a  mistress  enters  only  into  the  understanding  and 
the  things  which  depend  on  it ;  but  the  love  of  marriage  enters 
also  into  the  will  and  the  things  which  depend  on  it,  consequently 
into  every  thing  appertaining  to  man  (homo)  ;  wherefore  if  the 
love  of  a  mistress  becomes  the  love  of  marriage,  a  man  cannot 
retract  from  any  principle  of  right,  and  without  violating  the 
conjugial  union  ;  and  if  he  retracts  and  marries  another  woman, 
conjugial  love  perishes  in  consequence  of  the  breach  thereof.  It 
is  to  be  observed,  that  the  love  of  a  mistress  is  kept  separate  from 
conjugial  love  by  this  condition,  that  no  engagement  of  marriage 
be  made  with  the  mistress,  and  that  she  be  not  induced  to  form 
any  such  expectation.  Nevertheless  it  is  far  better  that  the  torch 

of  the  love  of  the  sex  be  first  lighted  with  a  wife. 

******* 

461.  To  the  above  I  shall  add  the  following  mkmoram.e 
relation.  1  was  once  conversing  with  a  novitiate  spirit  who, 
during  his  abode  in  the  world,  had  meditated  much  about  heaven 
and  hell.    (Novitiate  spirits  are  men  newly  deceased,  who  are 

362 


AND  ITS  SINFUL  PLEASURES. 


481 


called  spirits,  because  they  are  then  spiritual  men.)  As  soon  as 
lie  entered  into  the  spiritual  world  he  began  to  meditate  in  like 
manner  about  heaven  and  hell,  and  seemed  to  himself,  when 
meditating  about  heaven,  to  be  in  joy,  and  when  about  hell,  in 
sorrow.  When  he  observed  that  he  was  in  the  spiritual  world, 
he  immediately  asked  where  heaven  and  hell  were,  and  also  their 
nature  and  quality?  And  he  was  answered,  "Heaven  is  above 
your  head,  and  hell  beneath  your  feet ;  for  you  are  now  in  the 
world  of  spirits,  which  is  immediate  between  heaven  and  hell  ; 
but  what  are  their  nature  and  quality  we  cannot  describe  in  a  few 
words."  At  that  instant,  as  he  was  very  desirous  of  knowing,  he 
fell  upon  his  knees,  and  prayed  devoutly  to  God  that  he  might 
be  instructed  ;  and  lo !  an  angel  appeared  at  his  right  hand,  and 
having  raised  him,  said,  "  You  have  prayed  to  be  instructed  con- 
cerning heaven  and  hell  ;  inquike  and  learn  what  delight 
is,  and  you  will  know  ;"  and  having  said  this,  the  angel 
was  taken  up.  Then  the  novitiate  spirit  said  within  himself, 
"  What  does  this  mean,  Inquire  and  learn  what  delight  is,  and 
you  will  know  the  nature  and  quality  of  heaven  and  hell  V  And 
leaving  that  place,  he  wandered  about,  and  accosting  those  he  met, 
said,  "  Tell  me,  if  you  please,  what  delight  is  ?"  Some  said, 
"What  a  strange  question  !  Who  does  not  know  what  delight 
is  ?  Is  it  not  joy  and  gladness  ?  Wherefore  delight  is  delight ; 
one  delight  is  like  another  ;  we  know  no  distinction."  Other* 
said,  that  delight  was  the  laughter  of  the  mind  ;  for  when  th  ) 
mind  laughs,  the  countenance  is  cheerful,  the  discourse  is  jocular, 
the  behaviour  sportive,  and  the  whole  man  is  in  delight.  But 
some  said,  "Delight  consists  in  nothing  but  feasting,  and  delica'i; 
eating  and  drinking,  and  in  getting  intoxicated  with  generoin 
wine,  and  then  in  conversing  on  various  subjects,  especially  on 
the  sports  of  Venus  and  Cupid."  On  hearing  these  relations, 
the  novitiate  spirit  being  indignant,  said  to  himself;  "These  are 
the  answers  of  clowns,  and  not  of  well-bred  men  :  these  delights 
are  neither  heaven  nor  hell ;  I  wish  I  could  meet  with  the  wise." 
He  then  took  his  leave  of  them,  and  inquired  where  he  might  find 
the  wi?e?  At  that  instant  he  was  seen  by  a  certain  angelic 
spirit,  who  said,  "I  perceive  that  you  have  a  strong  desire  to 
know  what  is  the  universal  of  heaven  and  of  hell ;  and  since  this 
is  delight,  I  will  conduct  you  up  a  hill,  where  there  is  every  day 
an  assembly  of  those  who  scrutinize  effects,  of  those  who  investi- 
gate causes,  and  of  those  who  explore  ends.  There  are  three 
companies ;  those  who  scrutinize  effects  are  called  spirits  of  know- 
ledges, and  abstractedly  knowledges ;  those  who  investigate  causes 
'are  called  spirits  of  intelligence,  and  abstractedly  intelligences; 
and  those  who  explore  ends  are  called  spirits  of  wisdom,  and  ab- 
stractedly wisdoms.  Directly  above  them  in  heaven  are  angels, 
who  from  ends  see  causes,  and  from  causes  effects  ;  from  these 
angels  those  three  companies  are  enlightened."    The  angelic 

363 


461 


ADULTEROUS  LOVE 


spirit  then  taking  the  novitiate  spirit  by  the  hand,  led  him  np  the 
hill  to  the  company  which  consisted  of  those  who  explore  ends, 
and  are  called  wisdoms.  To  these  the  novitiate  spirit  said, 
"  Pardon  me  for  having  ascended  to  you  :  the  reason  is,  because 
from  my  childhood  I  have  meditated  about  heaven  and  hell,  and 
lately  came  into  this  world,  where  I  was  told  by  some  who 
accompanied  me,  that  here  heaven  was  above  my  head,  and  hell 
beneath  my  feet ;  but  they  did  not  tell  me  the  nature  and  quality 
of  either  ;  wherefore,  becoming  anxious  from  my  thoughts  being 
constantly  employed  on  the  subject,  I  prayed  to  God  ;  and 
instantly  an  angel  presented  itself,  and  said,  '  Inquire  and  learn 
xohat  delight  is,  and  you  will  know?  1  have  inquired,  but 
hitherto  in  vain:  I  request  therefore  that  you  will  teach  me,  it 
you  please,  what  delight  is."  To  this  the  wisdoms  replied, 
"  Delight  is  the  all  of  life  to  all  in  heaven  and  all  in  hell :  those 
in  delight  have  the  delight  of  good  and  truth,  but  those  in  hell 
have  the  delight  of  what  is  evil  and  false ;  for  all  delight  is  ot 
love,  and  love  is  the  esse  of  a  man's  life;  therefore  as  a  man  is  a 
man  according  to  the  quality  of  his  love,  so  also  is  he  according 
to  the  quality  of  his  delight.  The  activity  of  love  makes  the 
sense  of  delight ;  its  activity  in  heaven  is  with  wisdom,  and  in 
hell  with  insanity;  each  in  its  objects  presents  delight:  but  the 
heavens  and  the  hells  are  in  opposite  delights,  because  in  opposite 
loves  ;  the  heavens  in  the  love  and  thence  in  the  delight  of  doing 
good,  but  the  hells  in  the  love  and  thence  in  the  delight  of  doing 
evil ;  if  therefore  you  know  what  delight  is,  you  will  know  the 
nature  and  quality  of  heaven  and  hell.  But  inquire  and  learn 
further  what  delight  is  from  those  who  investigate  causes,  and  are 
called  intelligences:  they  are  to  the  right  from  hence."  He  de- 
]  arted,  and  came  to  them,  and  told  them  the  reason  of  his 
(  fining,  and  requested  that  they  would  teach  him  what  delight 
is?  And  they,  rejoicing  at  the  question,  said,  "  It  is  true  that 
he  that  knows  what  delight  is,  knows  the  nature  and  quality  of 
heaven  and  hell.  The  will-principle,  by  virtue  whereof  a  man  is 
a  man,  cannot  be  moved  at  all  but  by  delight;  for  the  will- 
principle,  considered  in  itself,  is  nothing  but  an  affect  and  effect 
of  some  love,  thus  of  some  delight;  for  it  is  somewhat  pleasing, 
engaging,  and  pleasurable,  which  constitutes  the  principle  of 
willing  ;  and  since  the  will  moves  the  understanding  to  think, 
there  does  not  exist  the  least  idea  of  thought  but  from  the  influent 
delight  of  the  will.  The  reason  of  this  is,  because  the  Lord  by 
influx  from  himself  actuates  all  things  of  the  soul  and  the  mind 
with  angels,  spirits,  and  men  ;  which  he  does  by  an  influx  of  love 
and  wisdom  ;  and  this  influx  is  the  essential  activity  from  which 
comes  all  delight,  which  in  its  origin  is  called  blessed,  satis- 
factory, and  happy,  and  in  its  derivation  is  called  delightful, 
pleasant,  and  pleasurable,  and  in  a  universal  sense,  good.  But 
the  spirits  of  hell  invert  all  things  with  themselves  ;  thus  they 
364 


AND  ITS  SINFUL  PLEASURES. 


401 


tarn  good  into  evil,  and  the  true  into  the  false,  their  delights  con- 
tinually remaining:  for  without  the  continuance  of  delight,  they 
would  have  neither  will  nor  sensation,  thus  no  life.  From  these 
considerations  may  be. seen  the  nature  and  origin  of  the  delight 
of  hell,  and  also  the  nature  and  origin  of  the  delight  of  hea- 
ven." Having  heard  this,  he  was  conducted  to  the  third  com- 
pany, consisting  of  those  who  scrutinize  effects,  and  are  called 
knowledges.  These  said,  "Descend  to  the  inferior  earth,  and 
ascend  to  the  superior  earth  :  in  the  latter  you  will  perceive  and 
be  made  sensible  of  the  delights  of  the  angels  of  heaven,  aud  in 
the  former  of  the  delights  of  the  spirits  of  hell."  But  lo  !  at  that 
instant,  at  a  distance  from  them,  the  ground  cleft  asunder,  and 
through  the  cleft  there  ascended  three  devils,  who  appeared  on 
fire  from  the  delight  of  their  love ;  and  as  those  who  accompanied 
the  novitiate  spirit  perceived  that  the  three  ascended  out  of  hell 
by  proviso,  they  said  to  them,  "  Do  not  come  nearer ;  but  from 
the  place  where  you  are,  give  some  account  of  your  delights." 
Whereupon  they  said,  "  Know,  then,  that  every  one,  whether  he 
be  good  or  evil,  is  in  his  own  delight ;  the  good  in  the  delight  o1 
his  good,  and  the  evil  in  the  delight  of  his  evil."  They  wer-s 
then  asked, "  What  is  your  delight?"  They  said,  "  The  delight 
of  whoring,  stealing,  defrauding,  and  blaspheming."  Again  thev 
were  asked,  "What  is  the  quality  of  those  delights?  They 
said,  "To  the  senses  of  others  they  are  like  the  stinks  arising 
from  dunghills,  the  stenches  from  dead  bodies,  and  the  scents 
from  stale  urine."  And  it  was  asked  them,  "  Are  those  things 
delightful  to  you?"  They  said,  "  Most  delightful."  And  reply 
was  made,  "  Then  you  are  like  unclean  beasts  which  wallow  in 
such  things."  To  which  they  answered,  "  If  we  are,  we  are :  but 
such  things  are  the  delights  of  our  nostrils."  And  on  being 
asked,  "What  further  account  can  you  give?"  they  said,  "Every 
one  is  allowed  to  be  in  his  delight,  even  the  most  unclean,  as 
it  is  called,  provided  he  does  not  infest  good  spirits  and  angels ; 
but  since,  from  our  delight,  we  cannot  do  otherwise  than  infest 
them,  therefore  we  are  cast  together  into  workhouses,  where  we 
suffer  direfully.  The  witholding  and  keeping  back  our  delights 
in  those  houses  is  what  is  called  hell-torments  :  it  is  also  interior 
pain."  It  was  then  asked  them,  "  Why  have  you  infested  the 
good?"  They  replied,  that  they  could  not  do  otherwise:  "It 
is,"  said  they,  "  as  if  we  were  seized  with  rage  when  we  see  any 
angel,  and  are  made  sensible  of  the  divine  sphere  about  him."  It 
was  then  said  to  them,  "Herein  also  you  are  like  wild  beasts." 
And  presently,  when  they  saw  the  novitiate  spirit  with  the  angel, 
they  were  overpowered  with  rage,  which  appeared  like  the  fire  of 
hatred  ;  wherefore,  in  order  to  prevent  their  doing  mischief,  they 
were  sent  back  to  hell.  After  these  things,  appeared  the  angels 
who  from  ends  see  causes,  and  by  causes  effects,  who  were  in  the 
heaven  above  those  three  companies.    They  were  seen  in  a 

365 


461,  462 


ADULTEROUS  LOVE 


bright  cloud,  which  rolling  itself  downwards  by  spiral  flexures, 
brought  with  it  a  circular  garland  of  flowers,  and  placed  it  on  the 
head  of  the  novitiate  spirit ;  and  instantly  a  voice  said  to  him 
from  thence,  "  This  wreath  is  given  you  because  from  your  child- 
hood you  have  meditated  on  heaven  and  hell. 


ON  CONCUBINAGE. 

462.  In  the  preceding  chapter,  in  treating  on  fornication,  we 
treated  also  on  keeping  a  mistress  ;  by  which  was  understood  the 
connection  of  an  unmarried  man  with  a  woman  under  stipulated 
conditions  :  but  by  concubinage  we  here  mean  the  connection  of 
a  married  man  with  a  woman  in  like  manner  under  stipulated 
conditions.  Those  who  do  not  distinguish  genera,  use  the  two 
terms  promiscuously,  as  if  they  had  one  meaning,  and  thence  one 
nignification  :  but  as  they  are  two  genera,  and  the  term  keeping 
a  mistress  is  suitable  to  the  former,  because  a  kept  mistress  is  a 
courtezan,  and  the  term  concubinage  to  the  latter,  because  a  con- 
cubine is  a  substituted  partner  of  the  bed,  therefore  for  the  sake 
of  distinction,  /inte-nuptial  stipulation  with  a  woman  is  signified 
by  keeping  a  mistress,  and  post-nuptial  by  concubinage.  Concu- 
binage is  here  treated  of  for  the  sake  of  order ;  for  from  order  it 
is  discovered  what  is  the  quality  of  marriage  on  the  one  part,  and 
of  adultery  on  the  other.  That  marriage  and  adultery  are  opposites 
has  already  been  shewn  in  the  chapter  concerning  their  opposi- 
tion ;  and  the  quantity  and  quality  of  their  opposition  cannot 
be  learnt  but  from  their  intermediates,  of  which  concubinage 
is  one  ;  but  as  there  are  two  kinds  of  concubimige,  which 
are  to  be  carefully  distinguished,  therefore  this  section,  like  the 
foregoing,  shall  be  arranged  into  its  distinct  parts  as  follows: 
I.  2 here  are  two  kinds  of 'concubinage,  lohich  differ  exceedingly 
from  each  other,  the  one  conjointly  with  a  icife,  the  other  apart 
from  a  wife.  II.  Concidnnage  conjointly  with  a  wife,  is  alto- 
gether unlawful  for  Christians,  and  detestable.  III.  That  it  is 
polygamy  w-hich  has  been  condemned,  and  is  to  be  condemned,  by 
the  Christian  world.  IV.  It  is  an  adultery  whereby  the  conjugi-tl 
principle,  which  is  the  most  2)  recto  us  jewel  of  the  Christian  life,  is 
destroyed.  V.  Concubinage  apart  from  a  wife,  when  it  is  en- 
gaged in  from  causes  legitimate,  just,  and  truly  excusatory,  is  not 
unlauful.  VI.  The  legitimate  causes  of  this  concubinage  are  the 
legitimate  causes  of  divorce, while  the  wife  is  nevertheless  retained 
at  home.  VII.  The  just  causes  of  this  concubinage  are  the  just 
causes  of  separation fromthe  bed.  VIII.  Of  the  excusatory  causes 
<f  this  concubinage  some  are  real  and  some  not.  IX.  The  really 
<  xcusatory  causes  are  such  as  are  grounded  in  tohat  is  just .  X. 
The  excusa'ory  causes  which  are  not  real  are  such  ae  arc  not 
366 


AND  ITS  SINFUL  l'LEASURF.8. 


4G2,  4  03 


grounded  in  U)hat  is  just,  although  in  the  appearance  of  what  is 
just.  XI.  Those  who  from  causes  legitimate,  just,  and  really  ex- 
cusatory, are  engaged  in  this  concuhinagc,  may  at  the  same  time 
he  principled  in  conjugial  love.  XII.  While  this  concubinage 
continues,  actual  connection  with  a  wife  is  not  allowable.  We 
proceed  to  an  explanation  of  each  article. 

463.   I.   There  are  two  kinds  of  concubinage,  which 

DIFFER  EXCEEDINGLY  FROM  EACH  OTHER,  THE  ONE  CONJOINTLY 
WITH  A  WIFE,  THE  OTHER  APART  FROM  A  WIFE.      That  there  are 

two  kinds  of  concubinage,  which  differ  exceedingly  from  each 
other,  and  that  the  one  kind  consists  in  taking  a  substituted  part- 
ner to  the  bed,  and  living  conjointly  and  at  the  same  time  with 
her  and  with  a  wife;  and  that  the  other  kind  is  when,  after  a 
legitimate  and  just  separation  from  a  wife,  a  man  engages  a 
woman  in  her  stead  as  a  bed-fellow  ;  also  that  these  two  kinds  of 
concubinage  differ  as  much  from  each  other  as  dirty  linen  from 
clean,  may  be  seen  by  those  who  take  a  clear  and  distinct  view  of 
things,  bat  not  by  those  whose  view  of  things  is  confused  and  in- 
distinct: yea,  it  may  be  seen  by  those  who  are  in  conjugial  love, 
but  not  by  those  who  are  in  the  love  of  adultery.  The  latter  are 
in  obscurity  respecting  all  the  derivations  of  the  love  of  the  sex, 
whereas  the  former  are  enlightened  respecting  them  :  neverthe- 
less, those  who  are  in  adnltery,  can  see  those  derivations  and 
their  distinctions,  not  indeed  in  and  from  themselves,  but  from 
others  when  they  hear  them :  for  an  adulterer  has  a  similar  faculty 
with  a  chaste  husband  of  elevating  his  understanding;  but  an 
adulterer,  after  he  has  acknowledged  the  distinctions  which  he  has 
heard  from  others,  nevertheless  forgets  them,  when  he  immerses 
his  understanding  in  his  filthy  pleasure  ;  for  the  chaste  and  the 
unchaste  principles,  and  the  sane  and  the  insane,  cannot  dwell  to- 
gether ;  but,  when  separated,  they  may  be  distinguished  by  the  un- 
derstanding. I  once  inquired  of  those  in  the  spiritual  world  who 
did  not  regard  adulteries  as  sins,  whether  they  knew  a  single  dis- 
tinction between  fornication,  keeping  a  mistress,  the  two  kinds  of 
concubinage,  and  the  several  degrees  of  adultery  ?  They  said  they 
were  all  alike.  I  then  asked  them  whether  marriage  was  distin- 
guishable? Upon  this  they  looked  around  to  see  whether  any  of 
the  clergy  were  present,  and  as  there  were  not,  they  said,  that  in  it- 
self it  is  like  the  rest.  The  case  was  otherwise  with  those  who  in  the 
ideas  of  their  thought  regarded  adulteries  as  sins :  these  said,  that 
in  their  interior  ideas,  which  are  of  the  perception,  they  saw 
distinctions,  but  had  not  yet  studied  to  discern  and  know  them 
asunder.  This  I  can  assert  as  a  fact,  that  those  distinctions  are 
perceived  by  the  angels  in  heaven  as  to  their  minutiae.  In  order 
therefore  that  it  may  be  seen,  that  there  are  two  kinds  of  con 
cubinage  opposite  to  each  other,  one  whereby  conjuigial  love  id 
destroyed,  the  other  whereby  it  is  not,  we  will  first  describe  tin- 
kind  which  is  condemnatory,  and  afterwards  that  which  is  not 

307 


401—466 


ADULTEROUS  LOVE 


464.  II.  Concubinage  conjointly  -with  a  wife  is  alto- 
gether UNLAWFUL  FOR  CHRISTIANS,  AND  DETESTABLE.  It  is  Un- 
lawful, because  it  is  contrary  to  the  conjugial  covenant ;  and  it  is 
detestable,  because  it  is  contrary  to  religion;  and  what  is  con- 
trary to  religion,  and  at  the  same  time  to  the  conjugial  covenant, 
is  contrary  to  the  Lord  :  wherefore,  as  soon  as  any  one,  without 
a  really  conscientious  cause,  adjoins  a  concubine  to  a  wife,  heaven 
is  closed  to  him  ;  and  by  the  angels  he  is  no  longer  numbered 
among  Christians.  From  that  time  also  he  despises  the  things  of 
the  church  and  of  religion,  and  afterwards  does  not  lift  his  face 
above  nature,  but  turns  himself  to  her  as  a  deity,  who  favors 
his  lust,  from  whose  influx  his  spirit  thenceforward  receives  ani- 
mation. The  interior  cause  of  this  apostasy  will  be  explained  in 
what  follows.  That  this  concubinage  is  detestable  is  not  seen  by 
the  man  himself  who  is  guilty  of  it ;  because  after  the  closing  of 
heaven  he  becomes  a  spiritual  insanity  :  but  a  chaste  wife  has  a 
clear  view  of  it,  because  she  is  a  conjugial  love,  and  this  love 
nauseates  such  concubinage ;  wherefore  also  many  such  wives 
refuse  actual  connection  with  their  husbands  afterwards,  as  that 
which  would  defile  their  chastity  by  the  contagion  of  lust  adher- 
ing to  the  men  from  their  courtezans. 

465.  III.  It  is  polygamy  which  has  been  condemned, 

AND    IS    TO    BK    CONDEMNED,    BY   THE    CHRISTIAN    WORLD.  That 

simultaneous  concubinage,  or  concubinage  conjoined  with  a  wife, 
is  polygamy,  although  not  acknowledged  to  be  such,  because  it  is 
not  so  declared,  and  thus  not  so  called  by  any  law,  must  be  evi- 
dent to  every  person  of  common  discernment ;  for  a  woman 
taken  into  keeping,  and  made  partaker  of  the  conjugial  bed  is  like 
a  wife.  That  polygamy  has  been  condemned,  and  is  to  be  con- 
demned by  the  Christian  world,  has  been  shewn  in  the  chapter  on 
polygamy,  especially  from  these  articles  therein : — A  Christian 
is  not  allowed  to  marry  more  than  one  wife ;  n.  338 :  If  a 
Christian  marries  several  wives,  he  commits  not  only  natural, 
but  also  spiritual  adultery  ;  n.  339  :  The  Israelitish  nation  was 
permitted  to  marry  several  wives,  because  the  Christian  church 
was  not  with  them ;  n.  349.  From  these  considerations  it  is 
evident,  that  to  adjoin  a  concubine  to  a  wife,  and  to  make  each 
a  partner  of  the  bed,  is  filthy  polygamy. 

466.  IV.   It  is  an  adultery  whereby  the  conjugial 

PRINCIPLE,      WHICH     IS     THE     MOST     PRECIOUS    JEWEL     OF  THE 

Christian  hie  is  destroyed.  That  it  is  more  opposed  to  con- 
jugial love  than  simple  adultery  ;  and  that,  it  is  a  deprivation  of 
every  faculty  and  inclination  to  conjugial  life,  which  is  implanted 
in  Christians  from  birth,  may  be  evinced  by  arguments  which 
will  have  great  weight  with  the  reason  of  a  wise  man.  In  regard 
to  the  first  position, — that  simultaneous  concubinage,  or  concu- 
binage conjoined  with  a  wife,  is  more  opposed  to  conjugial  love 
than  simple  adultery,  it  may  be  seen  from  these  considerations: 
363 


AND  ITS  SINFUL  PLKASCBKS.  4Gfi 

that  in  simple  adultery  there  is  not  a  love  analogous  to  conjngial 
love  ;  for  it  is  only  a  heat  of  the  flesli,  which  presently  cools,  and 
sometimes  does  not  leave  any  trace  of  love  behind  it  towards  its 
object;  wherefore  this  effervescing  hisciviousness,  if  it  is  not  from 
a  purposed  or  continued  principle,  and  if  the  person  guilty  of  it 
repents,  detracts  but  little  from  conjngial  love.    It  is  otherwise 
in  the  case  of  polygamical  adultery:  herein  there  is  a  love 
analogous  to  conjngial  love;  for  it  does  not  cool  and  disperse,  or 
pass  off  into  nothing  after  being  excited,  like  the  foregoing  ;  but 
it  remains,  renews  and  strengthens  itself,  and  so  far  takes  away 
from  love  to  the  wife,  and  in  the  place  thereof  induces  cold 
towards  her  ;  for  in  such  case  it  regards  the  concubine  courtezan 
as  lovely  from  a  freedom  of  the  will,  in  that  it  can  retract  if  it 
pleases;  which  freedom  is  begotten  in  the  natural  man:  and 
because  this  freedom  is  thence  grateful,  it  supports  that  love;  and 
moreover,  with  a  concubine  the  unition  with  allurements  is  nearer 
than  with  a  wife  ;  but  on  the  other  hand  it  does  not  regard  a 
wife  as  lovely,  by  reason  of  the  duty  of  living  with  her  enjoined 
by  the  covenant  of  life,  which  it  then  perceives  as  far  more  con- 
strained in  consequence  of  the  freedom  enjoyed  with  another 
woman.     It  is  plain  that  love  for  a  wife  grows  cold,  and  she 
herself  grows  vile,  in  the  same  degree  that  love  for  a  courtezan 
grows  warm,  and  she  is  held  in  estimation.    In  regard  to  the 
second  position — that  simultaneous  concubinage,  or  concubin- 
age conjoined  with  a  wife,  deprives  a  man  of  all  faculty  and 
inclination  to  conjngial  life,  which  is  implanted  in  Christians 
from  birth,  it  may  be  seen  from  the  following  considerations  : 
that  so  far  as  love  to  a  wife  is  changed  into  love  to  a  concubine, 
so  far  the  former  love  is  rent,  exhausted,  and  emptied,  as  has 
been  shewn  just  above:  that  this  is  effected  by  a  closing  of  the 
interiors  of  the  natural  mind,  and  an  opening  of  its  inferior  prin- 
ciples, may  appear  from  the  seat  of  the  inclination  with  Christians 
to  love  one  of  the  sex,  as  being  in  the  inmost  principles,  and  that 
this  seat  may  be  closed,  but  cannot  be  destroyed.    The  reason 
why  an  inclination  to  love  one  of  the  sex,  and  also  a  faculty  to 
receive  that  love,  is  implanted  in  Christians  from  birth,  is, 
because  that  love  is  from  the  Lord  alone,  and  is  esteemed 
religious,  and  in  Christendom  the  Lord's  divine  is  acknowledged 
and  worshipped,  and  religion  is  from  his  Word  ;  hence  there  is  a 
grafting,  and  also  a  transplanting  thereof,  from  generation  to 
generation.    We  have  said,  that  the  above  Christian  conjngial 
principle  perishes  by  polygamical  adultery  :  we  thereby  mean, 
that  with  the  Christian  polygamist  it  is  closed  and  intercepted; 
but  still  it  is  capable  of  being  revived  in  his  posterity,  as  is  the 
case  with  the  likeness  of  a  grandfather  or  a  great-grandfather 
returning  in  a  grandson  or  a  great-grandson.     Hence,  that 
conjngial  principle  is  called  the  mostprecious  jewel  of  the  Chris- 
tian life,  and  (see  above,  n.  457,458.)  the  storehouse  of  human 

24  36fl 


466— 469 


ADULTEROUS  LOVE 


life,  and  the  reservoir  of  the  Christian  religion.  That  that 
conjugial  principle  is  destroyed  with  the  Christian  who  practises 
polygamical  adultery,  is  manifest  from  this  consideration  ;  that 
he  cannot  like  a  Mahometan  polygamist,  love  a  concubine  and 
a  wife  equally ;  but  so  far  as  he  loves  a  concubine,  or  is  warm 
towards  her,  so  far  he  does  not  love  his  wife,  but  is  cold  towards 
her ;  and,  what  is  yet  more  detestable,  so  far  he  also  in  heart 
acknowledges  the  Lord  only  as  a  natural  man,  and  the  son  of 
Mary,  and  not  at  the  same  time  as  the  Son  of  God,  and  like- 
wise so  far  he  makes  light  of  religion.  It  is,  however,  well  to  be 
noted,  that  this  is  the  case  witli  those  who  add  a  concubine  to  a 
wife,  and  connect  themselves  actually  with  each;  but  it  is  not  at 
all  the  case  with  those,  who  from  legitimate,  just,  and  trully 
excusatory  causes,  separate  themselves,  and  keep  apart  from  a 
wife  as  to  actual  love,  and  have  a  woman  in  keeping.  We  now 
proceed  to  treat  of  this  kind  of  concubinage. 

467.  Y.   Concubinage  apart  from  a  wife,  when  it  is 

ENGAGED  IN  FROM  CAUSES  LEGITIMATE,  JUST,  AND  TRULY  EX- 
CUSATORY, is  not  unlawful.  What  causes  we  mean  by  legiti- 
mate, what  by  just,  and  what  by  truly  excusatory,  shall  be  shewn 
in  their  order  :  the  bare  mention  of  the  causes  is  here  premised, 
that  this  concubinage,  which  we  are  about  to  treat  of,  ma}T  be 
distinguished  from  that  which  we  have  previously  described.* 

468.  VI.  The  legitimate  causes  of  this  concubinage. 

ARE   THE    LEGITIMATE    CAUSES    OF    DIVORCE,  WHILE    THE    WIFE  IS 

nevertheless  RETAINED  at  home.  By  divorce  is  meant  the 
annulling  of  the  conjugial  covenant,  and  thence  an  entire  sepa- 
ration, and  after  this  a  full  liberty  to  marry  another  wife.  The 
oie  only  cause  of  this  total  separation  or  divorce,  is  adultery, 
according  to  the  Lord's  precept,  Matt.  xix.  (>.  To  the  same 
cause  are  to  be  referred  manifest  obscenities,  which  bid  defiance 
to  the  restraints  of  modesty,  and  rill  and  infest  the  house  with 
flagitious  practices  of  lewdness,  giving  birth  to  adulterous 
immodesty,  and  rendering  the  whole  mind  abandoned.  To  these 
things  may  be  added  malicious  desertion,  which  involves  adul- 
tery, and  causes  a  wife  to  commit  whore  lorn,  and  thereby  to  be 
divorced,  Matt.  v.  32.  These  three  causes,  being  legitimate 
causes  of  divorce, — the  first  and  third  before  a  public  judge,  and 
the  middle  one  before  the  man  himself,  as  judge,  are  also  legiti- 
mate causes  <>f  concubinage,  when  the  adulterous  wife  is  retained 
at  home.  The  reason  why  adultery  is  the  one  only  cause  of 
divorce  is,  because  it  is  diametrically  opposite  to  the  life  of 
conjugial  love,  ami  totally  destroys  and  annihilates  it;  see 
above,  It.  '255. 

469.  The  reasons  why,  by  the  generality  of  men,  the  adul- 
terous wife. is  Will  retained  at  home,  are,  1.  Because  the  man  is 


370 


*  Sec  BOta  to  No.  4o0,  anJ  the  Preliminary  note. 


AND  ITS  SINFUL  PLKASUKKS. 


4G9,  470 


afraid  to  produce  witnesses  in  a  court  of  justice  against  his  wife, 
to  accuse  her  of  adultery,  and  thereby  to  make  the  crime  public  ; 
for  unless  eye-witnesses,  or  evidences  to  the  same  amount,  were 
produced  to  convict  her,  he  would  be  secretly  reproached  in  com- 
panies of  men,  and  openly  in  companies  of  women.  2.  He  is  afraid 
also  lest  his  adulteress  should  have  the  cunning  to  clear  her  con- 
duct, and  likewise  lest  the  judges  should  show  favor  to  her,  and 
thus  his  name  suffer  in  the  public  esteem.  3.  Moreover,  there  may 
be  domestic  reasons,  which  may  make  separation  from  the  house 
(inadvisable:  as  in  case  there  are  children,  towards  whom  also  the 
adulteress  has  natural  love  ;  in  case  they  are  bound  together  by 
mutual  services  which  cannot  be  put  an  end  to;  in  case  the  wife 
is  connected  with  and  dependent  upon  her  relatives,  whether  on 
the  father's  or  mother's  side,  and  there  is  a  hope  of  receiving  an 
increase  of  fortune  from  them  ;  in  case  he  lived  with  her  in  the 
beginning  in  habits  of  agreeable  intimacy  ;  and  in  case  she,  after 
she  became  meretricious,  has  the  skill  to  soothe  the  man  with 
engaging  pleasantry  and  pretended  civility,to  prevent  blamebeing 
imputed  to  herself;  not  to  mention  other  cases,  which,  as  in 
themselves  they  are  legitimate  causes  of  divorce,  are  also  legiti- 
mate causes  of  concubinage  ;  for  the  causes  of  retaining  the  wife 
at  home  do  not  take  away  the  cause  of  divorce,  supposing  her 
guilty  of  adultery.  Who,  but  a  person  of  vile  character,  can 
fulfil  the  duties  of  the  conjugial  bed,  and  at  the  same  time  have 
commerce  with  a  strumpet?  If  instances  of  this  sort  are  occa- 
sionally to  be  met  with,  no  favorable  conclusions  are  to  be  drawn 
from  them. 

470.  VII.  The  just  causes  of  this  concubinage  are  the 
just  causes  of  sepakation  from  the  bed.  There  are  legitimate 
causes  of  separation,  and  there  are  just  causes  :  legitimate  causes 
are  enforced  by  the  decisions  of  judges,  and  just  causes  by  the 
decisions  come  to  by  the  man  alone.  The  causes  both  legitimate 
and  just  of  separation  from  the  bed,  and  also  from  the  house, 
were  briefly  enumerated  above,  n.  252,  253  ;  among  which  are 
vitiated  states  of  the  BODy,  including  diseases  whereby  the 
whole  body  is  so  far  infected,  that  the  contagion  may  prove  fatal : 
of  this  nature  are  malignant  and  pestilential  fevers,  leprosies,  the 
venereal  disease,  cancers ;  also  diseases  whereby  the  whole  body 
is  so  hir  weighed  down,  as  to  admit  of  no  sociability,  and  from 
which  exhale  dangerous  effluvia  and  noxious  vapors, whether  from 
the  surface  of  the  body,  or  from  its  inward  parts,  in  particular 
from  the  stomach  and  the  lungs:  from  the  surface  of  the  body 
proceed  malignant  pocks,  warts,  pustules,  scorbutic  pthisis, 
virulent  scab,  especially  if  the  face  is  disfigured  by  it ;  from  the 
stomach  proceed  foul,  stinking,  and  rank  eructations  ;  from  the 
lungs,  filthy  and  putrid  exhalations  arising  from  impostltumes, 
ulcers  or  abscesses,  or  from  vitiated  blood  or  serum.  Besides 
these  there  are  also  other  various  diseases  ;  as  lijjot ham  ia,  \vh\c\i 

371 


470—474 


ADULTEROUS  LOVE 


U  a  total  faintness  of  body,  and  defect  of  strength ;  paralysis, 
which  is  a  loosening  and  relaxation  of  the  membranes  and  liga- 
ments which  serve  for  motion;  epilepsy;  permanent  infirmity 
arising  from  apoplexy  ;  certain  chronical  diseases  ;  the  iliac  pas- 
sion ;  rupture ;  besides  other  diseases,  which  the  science  of  patho- 
logy teaches.  Yitiated  states  of  the  mind,  which  are  just 
causes  of  separation  from  the  bed  and  the  house,  are  madness, 
frenzy,  furious  wildness,  actual  foolishness  and  idiocy,  loss  of 
memory,  and  the  like.  That  these  are  just  causes  of  concubinage, 
since  they  are  just  causes  of  separation,  reason  sees  without  the 
help  of  a  judge. 

471.  VIII.  Of  the  excusatory  causes  of  this  con- 
cubinage some  are  real  and  some  are  not.  Since  besides  the  just 
causes  which  are  just  causes  of  separation,  and  thence  become 
just  causes  of  concubinage,  there  are  also  excusatory  causes, 
which  depend  on  judgement  and  justice  with  the  man,  therefore 
these  also  are  to  be  mentioned  :  but  as  the  judgements  of  justice 
may  be  perverted  and  be  converted  by  confirmations  into  the 
appearances  of  what  is  just,  therefore  these  excusatory  causes 
are  distinguished  into  real  and  not  real,  and  are  separately 
described. 

472.  IX.  Tbe  reallt  excusatory  causes  ard  such  as 
are  grounded  in  what  is  just.  To  know  these  causes,  it  may 
be  sufficient  to  mention  some  of  them  ;  such  as  having  no  natural 
affection  towards  the  children,  and  a  consequent  rejection  of 
them,  intemperance,  drunkenness,uncleanliness,  immodesty,  ade- 
sire  of  divulging  family  secrets,  of  disputing,  of  striking,  of  taking 
revenge,  of  doing  evil,  of  stealing,  of  deceiving  ;  internal  dissimi- 
litude, whence  comes  antipathy  ;  a  fro  ward  requirement  of  the 
conjugial  debt,  whence  the  man  becomes  as  cold  as  a  stone;  being 
addicted  to  magic  and  witchcraft;  an  extreme  degree  of  impiety  ; 
and  other  similar  evils. 

473.  There  are  also  milder  causes,  which  are  really  excusatory 
and  which  separate  from  the  bed,  and  yet  not  from  the  house  ;  as 
a  cessation  of  prolirication  on  the  part  of  the  wife,  in  consequence 
of  advanced  age,  and  thence  a  reluctance  and  opposition  to  actual 
love,  while  the  ardor  thereof  still  continues  with  the  man;  besides 
similar  cases  in  which  rational  judgement  sees  what  is  just,  and 
which  do  not  hurt  the  conscience. 

474.  X.  The  excusatory  causes  which  are  not  real 

ARE  SUCH  AS  ARE  NOT  GROUNDED  IN  WHAT  IS  JUST,  ALTHOUGH  IN 

the  appearance  of  what  is  just.  These  are  known  from  the 
really  excusatory  causes  above  mentioned,  and,  if  not  rightly 
examined,  may  appear  to  be  just,  and  yet  are  unjust;  as 
that  times  of  abstinence  are  required  after  the  bringing  forth 
of  children,  the  transitory  sicknesses  of  wives,  from  these  and 
other  causes  a  check  to  prolification,  polygamy  permitted  to  the 
Israelites,  and  other  like  causes  of  no  weight  as  grounded  in 
372 


AND  ITS  SINFUL  PLEASURES. 


•174.  475 


justice.  These  are  fabricated  by  the  men  after  they  have  become 
cold,  when  unchaste  lusts  have  deprived  them  of  conjugial  love, 
and  have  infatuated  them  with  the  idea  of  its  likeness  to  adulterous 
love.  When  such  men  engage  in  concubinage,  they,  in  order  to 
prevent  defamation,  assign  such  spurious  and  fallacious  causes  as 
real  and  genuine, — and  very  frequently  also  falsely  charge  them 
against  their  wives,  their  companions  often  favorably  assenting 
and  applauding  them. 

475.    XI.  Those  who  from  causes  legitimate,  just,  and 

REALLY  EXCUSATORY,  ARE  ENGAGED  IN  THIS  CONCUBINAGE,  MAY 
AT  THE  SAME  TIME  BE  PRINCIPLED  IN  CONJUGIAL  LOVE.     We  Say 

that  such  may  at  the  same  time  be  principled  in  conjugial  love  ; 
and  we  thereby  mean,  that  they  may  keep  this  love  stored  up  in 
themselves ;  for  this  love,  in  the  subject  in  which  it  is,  does  not 
perish,  but  is  quiescent.  The  reasons  why  conjugial  love  is  pre- 
served with  those  who  prefer  marriage  to  concubinage,  and  enter 
into  the  latter  from  the  causes  above  mentioned,  are  these;  that 
this  concubinage  is  not  repugnant  to  conjugial  love  ;  that  it  is 
not  a  separation  from  it ;  that  it  is  only  a  clothing  encompassing 
it ;  that  this  clothing  is  taken  away  from  them  after  death. 
1.  That  this  concubinage  is  not  repugnant  to  conjugial  love, 
follows  from  what  was  proved  above  ;  that  such  concubinage, 
when  engaged  in  from  causes  legitimate,  just,  and  really  excusa- 
tory, is  not  unlawful,  n.  467 — 473.  2.  That  this  concubinage  is 
not  a  separation  from  conjugial  love  ;  for  when  causes  legitimate, 
or  just,  or  really  excusatory,  arise,  and  persuade  and  compel  a 
man,  then,  conjugial  love  with  marriage  is  not  separated,  but  only 
interrupted  ;  and  love  interrupted,  and  not  separated,  remains  in 
the  subject.  The  case  in  this  respect  is  like  that  of  a  person,  who, 
being  engaged  in  a  business  which  he  likes,  is  detained  from  it 
by  company,  by  public  sights,  or  by  a  journey  ;  still  he  does  not, 
cease  to  like  his  business  :  it  is  also  like  that  of  a  person  who  is 
fond  of  generous  wine,  and  who,  when  he  drinks  wine  of  an  in- 
ferior quality,  does  not  lose  his  taste  and  appetite  for  that  which 
is  generous.  3.  The  reason  why  the  above  concubinage  is  only  a 
clothing  of  conjugial  love  encompassing  it,  is,  because  the  love  of 
concubinage  is  natural,  and  the  love  of  marriage  spiritual;  and 
natural  love  is  a  veil  or  covering  to  spiritual,  when  the  latter  is 
interrupted  :  that  this  is  the  case,  is  unknown  to  the  lover;  be- 
cause spiritual  love  is  not  made  sensible  of  itself,  but  by  natural 
love,  and  it  is  made  sensible  as  delight,  in  which  there  is  blessed- 
ness from  heaven :  but  natural  love  by  itself  is  made  sensible  only 
as  delight.  4.  The  reason  why  this  veil  is  taken  away  after  death, 
is,  because  then  a  man  from  natural  becomes  spiritual,  and  in- 
stead of  a  material  body  enjoys  a  substantial  one,  wherein  natural 
delight  grounded  in  spiritual  is  made  sensible  in  its  perfection. 
That  this  is  the  case,  I  have  heard  from  communication  with 
some  in  the  spiritual  world,  even  from  kings  there,  who  in  the 


475—477 


ADULTEROUS  LOVE 


natural  world  had  engaged  in  concubinage  from  really  excusatory 

causes. 

476.  XII.    While  this  concubinage  continues,  actual 

connection  with  a  wirE  is  not  allowable.    The  reason  of  this 

is,  because  in  such  case  conjugial  love,  which  in  itself  is  spiritual, 

chaste,  pure,  and  holy,  becomes  natural,  is  denied  and  disregarded, 

and  thereby  perishes  ;  wherefore  in  order  that  this  love  may  be 

preserved,  it  is  expedient  that  concubingage  grounded  in  really 

excusatory  causes,  n.  472,  473,  be  engaged  in  with  one  only, 

and  not  with  two  at  the  same  time. 

****** 

477.  To  the  above  I  will  add  the  following  memorable 
relation.  I  heard  a  certain  spirit,  a  youth,  recently  deceased, 
boasting  of  his  libertinism,  and  eager  to  establish  his  reputation 
as  a  man  of  superior  masculine  powers;  and  in  the  insolence  of 
his  boasting  lie  thus  expressed  himself:  "  What  is  more  dismal 
than  for  a  man  to  imprison  his  love,  and  to  confine  himself  to  one 
woman  ?  and  what  is  more  delightful  than  to  set  the  love  at  liberty  ? 
AVlio  does  not  grow  tired  of  one  ?  and  who  is  not  revived  by 
several  ?  What  is  sweeter  than  promiscuous  liberty,  variety,  de- 
florations, schemes  to  deceive  husbands,  and  plans  of  adulterous 
hypocrisy?  Do  not  those  things  which  are  obtained  by  cunning, 
deceit,  and  theft,  delight  the  inmost  principles  of  the  mind  ?" 
On  hearing  these  things,  the  by-standers  said,  "  Speak  not  in 
such  terms  ;  you  know  not  where  and  with  whom  you  are  ;  you 
are  but  lately  come  hither.  Hell  is  beneath  your  feet,  and 
heaven  over  your  head  ;  you  are  now  in  the  world  which  is  be- 
tween those  two,  and  is  called  the  world  of  spirits.  All  who 
depart  out  of  the  world,  come  here,  and  being  assembled  are  ex- 
amined as  to  their  quality ;  and  here  they  are  prepared,  the 
wicked  for  hell,  and  the  good  for  heaven.  Possibly  you  still 
retain  what  you  have  heard  from  priests  in  the  world,  that  whore- 
mongers and  adulterers  are  cast  down  into  hell,  and  that  chaste 
married  partners  are  raised  to  heaven."  At  this  the  novitiate 
laughed,  saying,  "  What  are  heaven  and  hell  ?  Is  it  not  heaven 
where  any  one  is  free ;  and  is  not  he  free  who  is  allowed  to  love 
as  many  as  he  pleases  ?  and  is  not  it  hell  where  any  one  is  a 
servant :  and  is  not  he  a  servant  who  is  obliged  to  keep  to  one  ?" 
But  a  certain  angel,  looking  down  from  heaven,  heard  what  he 
said,  and  broke  oti"  the  conversation,  lest  it  should  proceed  further 
and  profane  marriages  ;  and  he  said  to  him,  "  Come  up  here,  and 
I  will  clearly  shew  you  what  heaven  and  hell  are,  and  what  the 
quality  of  the  latter  is  to  confirmed  adulterers."  He  then  shewed 
him  the  way,  ami  he  ascended  :  after  he  was  admitted  he  was  led 
first  into  the  paradisiacal  garden,  where  were  fruit-trees  and  llow- 
ers,  which  from  their  beauty,  pleasantness  and  fragrance,  tilled 
the  mind  with  the  delights  of  life.  When  he  saw  these  things,  he 
admired  them  exceedingly  ;  but  he  was  then  in  external  vision, 

374 


AND  HE  SINFVl.  PLEASURES. 


477 


such  as  lie  had  enjoyed  in  the  world  when  he  saw  similar  objects, 
and  in  this  vision  he  was  rational  ;  but  in  the  internal  vision,  in 
which  adultery  was  the  principal  agent,  and  occupied  every  point 
of  thought,  he  was  not  rational ;  wherefore  the  external  vision 
was  closed,  and  the  internal  opened  ;  and  when  the  latter  was 
opened,  he  said,  "  What  do  I  see  now  ?  is  it  not  straw  and  dry 
wood  ?  and  what  do  I  smell  now  ?  is  it  not  a  stench  ?  What  is 
become  of  those  paradisiacal  objects  ?"  The  angel  said,  "  They 
:ire  near  at  hand  and  are  present ;  but  they  do  not  appear  before 
your  internal  sight,  which  is  adulterous,  for  it  turns  celestial 
things  into  infernal,  and  sees  ou\y  opposites.  Every  man  has  an 
internal  and  an  external  mind,  thus  an  internal  and  an  external 
sight :  with  the  wicked  the  internal  mind  is  insane,  and  the  ex- 
ternal wise;  but  with  the  good  the  internal  mind  is  wise,  and 
from  this  also  the  external ;  and  such  as  the  mind  is,  so  a  man  in 
the  spiritual  world  sees  objects."  After  this  the  angel,  from  the 
power  which  was  given  him,  closed  his  internal  sight,  and  opened 
the  external,  and  led  him  away  through  gates  towards  the  middle 
point  of  the  habitations :  there  he  saw  magnificent  palaces  of 
alabaster,  marble,  and  various  precious  stones,  and  near  them 
porticos,  and  round  about  pillars  overlaid  and  encompassed  with 
wonderful  ornaments  and  decorations.  When  he  saw  these  things, 
he  was  amazed,  and  said,  "  What  do  I  see  ?  I  see  magnificent 
objects  in  their  own  real  magnificence,  and  architectonic  objects 
in  their  own  real  art."  At  that  instant  the  augel  again  closed  his 
external  sight,  and  opened  the  internal,  which  was  evil  because 
filthily  adulterous:  hereupon  he  exclaimed,  "  What  do  I  how  see? 
Where  am  I  ?  What  is  become  of  those  palaces  and  magnificent 
objects?  I  see  only  confused  heaps,  rubbish,  and  places  full  of 
caverns."  But  presently  he  was  brought  back  again  to  his  ex- 
ternal sight,  and  introduced  into  one  of  the  palaces;  and  he  saw 
the  decorations  of  the  gates,  the  windows,  the  walls,  and  the 
ceilings,  and  especially  of  the  utensils,  over  and  round  about 
which  were  celestial  forms  of  gold  and  precious  stones,  which 
cannot  be  described  by  any  language,  or  delineated  hy  any  art ; 
for  they  surpassed  the  ideas  of  language  and  the  notions  of  art. 
On  seeing  these  things  he  again  exclaimed,  "  These  are  the  very 
essence  of  whatever  is  wonderful,  such  as  no  eye  had  ever  seen. 
J3ut  instantly,  as  before,  his  internal  sight  was  opened,  the  ex- 
ternal being  closed,  and  he  was  asked  what  he  then  saw  ?  He 
replied,  "Nothing  but  decayed  piles  of  bulrushes  in  this  place,  of 
straw  in  that,  and  of  fire  brands  in  a  third."  Once  again  he  was 
brought  into  an  external  state  of  mind,  and  some  maidens  were 
introduced,  who  were  extremely  beautiful,  being  images  of  celes- 
tial affection  ;  and  they,  with  the  sweet  voice  of  their  affection, 
addressed  him  ;  and  instantly,  on  seeing  and  hearing  them,  his 
countenance  changed,  and  he  returned  of  himself  into  his  inter- 
nals, which  were  adulterous ;  and  since  such  internals  cannot 

075 


477,  478 


ADULTEROUS  LOVE 


endure  any  tiling  of  celestial  love,  and  neither  on  the  other  hand 
can  they  be  endured  by  celestial  love,  therefore  both  parties 
vanished, — the  maidens  out  of  sight  of  the  man,  and  the  man  out 
of  sight  of  the  maidens.  After  this,  the  angel  informed  him  con 
cerning  the  ground  and  origin  of  the  changes  of  the  state  of  his 
sights  ;  saying,  "  I  perceive  that  in  the  world,  from  which  you 
are  come,  you  have  been  two-fold,  in  internals  having  been  quite 
a  different  man  from  what  you  were  in  externals ;  in  externals 
you  have  been  a  civil,  moral,  and  rational  man ;  whereas  in  in- 
ternals, you  have  been  neither  civil,  moral,  nor  rational,  because 
a  libertine  and  an  adulterer :  and  such  men,  when  they  are 
allowed  to  ascend  into  heaven,  and  are  there  kept  in  their  ex- 
ternals, can  see  the  heavenly  things  contained  therein  ;  but  when 
their  internals  are  opened,  instead  of  heavenly  things  they  see 
infernal.  Know,  however,  that  with  even*  one  in  this  world,  ex- 
ternals are  successively  closed,  and  internals  are  opened,  and 
thereby  they  are  prepared  for  heaven  or  hell ;  and  as  the  evil  of 
adultery  defiles  the  internals  of  the  mind  above  every  other  evil, 
you  must  needs  be  conveyed  down  to  the  defiled  principles  of your 
love,  and  these  are  in  the  hells,  where  the  caverns  are  full  of 
stench  arising  from  dunghills.  Who  cannot  know  from  reason, 
that  an  unchaste  and  lascivious  principle  in  the  world  of  spirits, 
is  impure  and  unclean,  and  thus  that  nothing  more  pollutes  and 
defiles  a  man,  and  induces  in  him  an  infernal  principle  ?  Where- 
fore take  heed  how  you  boast  any  longer  of  your  whoredoms,  as 
possessing  masculine  powers  therein  above  other  men.  I  advertise 
you  before  hand,  that  you  will  become  feeble,  so  that  you  will 
bC&rce  know  where  your  masculinepower  is.  Such  is  the  lot  which 
awaits  those  who  boast  of  their  adulterous  ability."  On  heal  ing 
these  words  he  descended,  and  returned  into  the  world  of  spirits, 
to  his  former  companions,  and  converse  with  them  modestly  and 
chastely,  but  not  for  any  considerable  length  of  time. 


ON  ADULTERIES  AND  THEIR  GENERA  AND  DEGREES. 

478.  None  can  know  that  there  is  any  evil  in  adultery,  who 
judge  of  it  only  from  its  externals  ;  for  in  these  it  resembles  mar- 
riage. Such  external  judges,  when  they  hear  of  internals,  and 
are  told  that  externals  thence  derive  their  good  or  their  evil,  say 
with  themselves,  "What  are  internals  ?  Who  sees  them?  Is 
not  this  climbing  above  the  sphere  of  every  one's  intelligencer' 
Such  persons  are  like  those  who  accept  all  pretended  good  as 
genuine  voluntary  good,  and  who  decide  upon  a  man's  wisdom 
from  the  elegance  of  his  conversation  ;  or  who  respect  the  man 
370 


AND  ITS  SINFUL  PLEASURES. 


478 


himself  from  the  richness  of  his  dress  and  the  magnificence  of 
his  equipage,  and  not  from  his  internal  habit,  which  is  that  of 
judgement  grounded  in  the  affection  of  good.  This  also  is  like 
judging  of  the  fruit  of  a  tree,  and  of  any  other  eatable  thing,  from 
the  sight  and  touch  only,  and  not  of  its  goodness  from  a  knowledge 
of  its  flavor:  such  is  the  conduct  of  all  those  who  are  unwilling  to 
perceive  any  thing  respecting  man's  internal.  Hence  comes  the 
wild  infatuation  of  many  at  this  day,  who  see  no  evil  in  adul- 
teries, yea,  who  unite  marriages  with  them  in  the  same  chamber, 
that  is,  who  make  them  altogether  alike ;  and  this  only  on  ac- 
count of  their  apparent  resemblance  in  externals.  That  this  is 
the  case,  was  shewn  me  by  this  experimental  proof:  on  a  certain 
time,  the  angels  assembled  from  Europe  some  hundreds  of  those 
who  were  distinguished  for  their  genius,  their  erudition,  and  their 
wisdom,  and  questioned  them  concerning  the  distinction  between 
marriage  and  adultery,  and  intreated  them  to  consult  the  rational 
powers  of  their  understandings :  and  after  consultation,  all,  except 
ten,  replied,  that  the  judicial  Jaw  constitutes  the  only  distinction, 
for  the  sake  of  some  advantage  ;  which  distinction  may  indeed  be 
known,  but  still  be  accommodated  by  civil  prudence.  They  were 
next  asked,  Whether  they  saw  any  good  in  marriage,  and  any  evil 
in  adultery  ?  They  returned  for  answer,  that  they  did  not  see 
any  rational  evil  and  good.  Being  questioned  whether  they  saw 
any  sin  in  it?  they  said,  u  Where  is  the  sin  ?  Is  not  the  act 
alike?"  At  these  answers  the  angels  were  amazed,  and  exclaimed, 
"  Oh,  the  gross  stupidity  of  the  age!  Who  can  measure  its  qua- 
lity and  quantity?  On  hearing  this  exclamation,  the  hundreds 
of  the  wise  ones  turned  themselves,  and  said  one  among  another 
with  loud  laughter,  l>  Is  this  gross  stupidity  ?  Is  there  any  wis- 
dom that  can  bring  conviction  that  to  love  another  person's  wife 
merits  eternal  damnation?"  But  that  adultery  is  spiritual  evii, 
and  thence  moral  and  civil  evil,  and  diametricallv  contrary  to  the 

7  J  J 

wisdom  of  reason :  also  that  the  love  of  adulterv  is  from  hell  and 

7  J 

returns  to  hell,  and  the  love  of  marriage  is  from  heaven  and  re- 
turns to  heaven,  has  been  demonstrated  in  the  first  chapter  of  this 
part,  concerning  the  opposition  of  adulterous  and  conjugial  love. 
But  since  all  evils,  like  all  goods,  partake  of  latitude  and  altitude, 
and  according  to  latitude  have  their  a;enera,  and  according  to 
altitude  their  degrees,  therefore,  in  order  that  adulteries  may  be 
known  as  to  each  dimension,  they  shall  first  be  arranged  into 
their  genera,  and  afterwards  into  their  degrees;  and  this  shall 
be  done  in  the  following  series:  L  There  are  three  genera  of 
adulteries, — simple,  duplicate,  and  triplicate.  II.  Simple  adul- 
tery is  that  of  an  unmarried  man  wi  th  (mothers  wife,  or  of  an 
•unmarried  woman  with  another's  husband.  III.  Duplicate  adul- 
tery is  that  of  a  husband  loilh  another's  wife,  or  of  a  wife  with 
another's  h  usband.  IX  .  Triplicate  adultery  is  with  relations  by 
blood.     V.  There  cue  four  degrees  of  adulteries,  according  to 

377  ' 


47S,  479 


ADULTEROUS  LOVE 


which  they  have  their  predications,  their  charges  of  Maine,  and 
after  death  their  imputations.  VI.  Ad  ulteries  of  the  first  degree 
are  adulteries  of  ignorance,  which  are  committed  by  those  v;ho 
cannot  as  yet,  or  cannot  at  all,  consult  the  xmder  standing,  and 
thence  check  them.     VII.  In  such  cases  adulteries  are  mild. 

VIII.  Adulteries  of  the  second  degree  are  adulteries  of  lust,  which 
are  committed  by  those  who  indeed  are  able  to  consult  the  under- 
standing, but  from,  accidental  causes  at  the  moment  are  not  able. 

IX.  Adulteries  committed  by  such  persons  are  imputatory,  accord- 
ing as  the  understanding  afterwards  favors  them  or  not.  X.  Adul- 
teries of  the  third  degree  are  adulteries  of  the  reason,  which  are 
committed  by  those  who  with  the  understanding^  confirm  them- 
selves in  the  persuasion  that  they  are  not  evils  of  sin.  XL  The 
adulteries  committed  by  such  persons  are  grievous,  and  are  im- 
puted to  them  according  to  confirmations.  XII.  Adulteries  of  the 
fourth  degree  are  adulteries  of  the  will,  which  are  committedby 
those  who  make  them  lawful  and  pleasing,  and  who  do  not  think 
them  of  importance  enough  to  consult  the  understanding  respecting 
them.  XIII.  The  adulteries  committed  by  these  persons  are  ex- 
ceedingly grievous,  and  are  imputed  to  them  as  evils  of  purpose, 
and  remain  with  them  as  guilt.  XIV.  Adulteries  of  the  third  and 
fourth  degrees  areevils  of  sin, according  to  the  quantity  and  quality 
of  understanding  and  will  in  them,  whether  they  are  actually  com- 
mitted or  not.  XV.  Adulteries  grounded  in  purpose  of  the  will, 
and  ad  ulteries  gro  uncled  in  confirmation  ofth  e  u  nderstan  ding  ren- 
der men  natural,  sensual,  and  corporeal.  XVI.  And  this  to  such 
a  degree,  that  at  length  they  reject  from  themselves  all  things  of 
the  church  and  of  religion.  XVII.  Nevertheless  they  have  the 
powers  of  human  rationality  like  other  men.  XVIII.  But  they 
'  use  that  rationality  while  they  are  in  externals,  but  abuse  it  while 

in  their  internals.    We  proceed  to  an  explanation  of  each  article. 

479.  I.  There  ark  three  genera  of  adulteries,— 
simple,  duplicate,  and  triplicate.  The  Creator  ot  the  uni- 
verse has  distinguished  all  the  things  which  he  has  created  into 
genera,  and  each  genus  into  species,  and  has  distinguished  each 
species,  and  each  distinction  in  like  manner,  and  so  forth,  to  the 
end  that  an  image  of  what  is  infinite  may  exist  in  a  perpetual 
variety  of  qualities.  Thus  the  Creator  of  the  universe  has 
distinguished  goods  and  their  truths,  and  in  like  manner  evils  and 
their  falses,  after  they  arose.  That  he  has  distinguished  all 
things  in  the  spiritual  world  into  genera,  species,  and  differences, 
and  has  collected  together  into  heaven  all  goods  and  truths,  and 
into  hell  all  evils  and  falses,  and  has  arranged  the  latter  in  an 
order  diametrically  opposite  to  the  former,  may  appear  from  what 
is  explained  in  a  work  concerning  Heaven  and  Hell,  published 
in  London  in  the  year  1758.  That  in  the  natural  world  he  has 
also  thus  distinguished  and  does  distinguish  goods  and  truths, 
and  likewise  evils  ami  falses,  appertaining  to  men,  and  thereby 
3VS 


AND  ITS  SINFUL  PLEASURES. 


479— 4S1 


men  themselves,  may  be  known  from  their  lot  after  death,  in  that 
the  good  enter  into  heaven,  and  the  evil  into  hell.  Now,  since 
all  things  relating  to  good,  and  all  things  relating  to  evil,  are 
distinguished  into  genera,  species,  and  so  forth,  therefore  mar- 
riages are  distinguished  into  the  same,  and  so  are  their  opposite?, 
which  are  adulteries. 

480.  II.  Simple  adulteey  is  that  of  an  unmarried  man 
with  another's  wife,  or  an  unmarried  woman  with 
another's  husband.  By  adultery  here  and  in  the  following 
pages  we  mean  the  adultery  which  is  opposite  to  marriage ;  it 
is  opposite  because  it  violates  the  covenant  of  life  contracted  be- 
tween married  partners:  it  rends  asunder  their  love,  and  defiles 
it,  and  closes  the  union  which  was  begun  at  the  time  of 
betrothing,  and  strengthened  in  the  beginning  of  marriage:  for 
the  conjugial  love  of  one  man  with  one  wife,  after  engagement 
and  covenant,  unites  their  souls.  Adultery  does  not  dissolve  this 
union,  because  it  cannot  be  dissolved  ;  but  it  closes  it,  as  he  that 
stops  up  a  fountain  at  its  source,  and  thence  obstructs  its  stream, 
and  fills  the  cistern  with  filthy  and  stinking  waters  :  in  like 
manner  conjugial  love,  the  origin  of  which  is  a  union  of  souls,  is 
daubed  with  mud  and  covered  by  adultery ;  and  when  it  is  so 
daubed  with  mud  there  arises  from  beneath  the  love  of  adultery; 
and  as  this  love  increases,  it  becomes  fleshly,  and  rises  in  insur- 
rection against  conjugial  love,  and  destroys  it.  Hence  comes  the 
opposition  of  adultery  and  marriage. 

481.  That  it  may  be  further  known  how  gross  is  the  stupidity 
of  this  age,  in  that  those  who  have  the  reputation  of  wisdom  do 
not  see  any  sin  in  adultery,  as  was  discovered  by  the  angels  (see 
just  above,  n.  478),  I  will  here  add  the  following  memorable 
uelation.  There  were  certain  spirits  who,  from  a  habit  they 
had  acquired  in  the  life  of  the  body,  infested  me  with  peculiar 
cunning,  and  this  they  did  by  a  sottish  and  as  it  were  waving  in- 
flux, such  as  is  usual  with  well-disposed  spirits  ;  but  I  perceived 
that  they  employed  craftiness  and  similar  means,  to  the  intent 
that  they  might  engage  attention  and  deceive.  At  length  I 
entered  into  conversation  with  one  of  them  who,  it  was  told  me, 

-had  while  he  lived  in  the  world  been  the  general  of  an  army:  and 
as  I  perceived  that  in  the  ideas  of  his  thought  there  was  a 
lascivious  principle,  I  conversed  with  him  by  representatives  in 
the  spiritual  language  which  fully  expresses  what  is  intended  to 
be  said,  and  even  several  things  in  a  moment.  He  said  that,  in 
the  life  of  the  body  in  the  former  world,  he  had  made  no  accounc 
of  adulteries  :  but  it  was  granted  me  to  tell  him,  that  adulteries 
are  wicked,  although  from  the  delight  attending  them,  and  from 
the  persuasion  thence  resulting,  they  appear  to  the  adulterer  as 
not  wicked  but  allowable  ;  which  also  he  might  know  from  this 
consideration,  that  marriages  are  the  seminaries  of  the  human 
race,  and  thence  also  the  seminaries  of  the  heavenly  kinp 

319 


4S1,  4S2 


ADULTEROUS  LOVE 


dom,  and  therefore  that  they  ought  not  to  he  violated,  but  to  ho 
accounted  holy;  also  from  this  consideration,  that  he  ought  know, 
as  being  in  the  spiritual  world,  and  in  a  state  of  perception,  that 
conjugial  love  descends  from  the  Lord  through  heaven,  and  that 
from  that  love,  as  a  parent,  is  derived  mutual  love,  which  is  the 
main  support  of  heaven  ;  and  further  from  this  consideration,  that 
adulterers,  whenever  they  only  approach  the  heavenly  societies, 
are  made  sensible  of  their  own  stench,  and  throw  themselves 
headlong  thence  towards  hell :  at  least  he  might  know,  that  to 
violate  marriages  is  contrary  to  the  divine  laws,  to  the  civil  laws 
of  all  kingdoms,  also  to  the  genuine  light  of  reason,  and  thereby 
to  the  right  of  nations,  because  contrary  to  order  both  divine  and 
human  ;  not  to  mention  other  considerations.  But  he  replied, 
that  he  entertained  no  such  thoughts  in  the  former  life  :  he 
wished  to  reason  whether  the  case  was  so  or  not ;  but  he  was 
told  that  truth  does  not  admit  of  reasonings,  since  they  favor 
the  delights  of  the  flesh  against  those  of  the  spirit,  the  quality  of 
which  latter  delights  he  was  ignorant  of;  and  that  he  ought  first 
to  think  about  the  things  which  I  had  told  him,  because  they 
are  true ;  or  to  think  from  the  well-known  maxim,  that  no  one 
should  do  to  another  what  he  is  unwilling  another  should  do  to 
him  ;  and  thus,  if  any  one  had  in  such  a  manner  violated  his  wife, 
whom  he  had  loved,  as  is  the  case  in  the  beginning  of  every  mar- 
riage, and  he  had  then  been  in  a  state  of  wrath,  and  had  spoken 
from  that  state,  whether  he  himself  also  would  not  then  have 
detested  adulteries,  and  being  a  man  of  strong  parts,  would  not 
have  confirmed  himself  against  them  more  than  other  men,  even 
to  condemning  them  to  hell ;  and  being  the  general  of  an  army, 
ivnd  having  brave  companions,  whether  he  would  not,  in  order  to 
prevent  disgrace,  either  have  put  the  adulterer  to  death,  or  have 
•  .'riven  the  adulteress  from  his  house. 

482.  III.  Duplicate  adultery  is  that  of  a  husband  with 
another's  wife,  or  of  a  wife  with  another's  husband. 
This  adultery  is  called  duplicate,  because  it  is  committed  by  two, 
and  on  each  side  the  marriage-covenant  is  violated  ;  wherefore 
also  it  is  twofold  more  grievous  than  the  former.  It  was  said 
above,  n.  4SU,  that  the  conjugial  love  of  one  man  with  one  wife, 
after  engagement  and  covenant,  unites  their  souls,  and  that  such 
union  is  that  very  love  in  its  origin ;  and  that  this  origin  is 
closed  and  stopped  up  by  adultery,  as  the  source  and  stream  of  a 
fountain.  That  the  souls  of  two  unite  themselves  together,  when 
love  to  the  sex  is  confined  to  one  of  the  sex, which  is  the  case  when 
a  maiden  engages  herself  wholly  to  a  youth,  and  on  the  other 
hand  a  youth  engages  himself  wholly  to  a  maiden,  is  clearly 
manifest  from  this  consideration,  that  the  lives  of  both  unite 
themselves,  consequently  their  souls,  because  souls  are  the  hist 
principles  of  life.  This  union  of  souls  can  only  take  place  in 
monogamical  marriages,  or  those  of  one  man  with  one  wife,  lu  t 
380 


AND  ITS  SINFUL  PLEASURES. 


482,  4S3 


not  in  polygamical  marriages,  or  those  of  one  man  with  several 
wives ;  because  in  the  latter  case  the  love  is  divided,  in  the 
former  it  is  united.  The  reason  why  conjugial  love  in  its  supreme 
abode  is  spiritual,  holy,  and  pure,  is  because  the  soul  of  every 
man  from  its  origin  is  celestial ;  wherefore  it  receives  influx  im- 
mediately from  the  Lord,  for  it  receives  from  him  the  marriage 
of  love  and  wisdom,  or  of  good  and  truth  ;  and  this  influx  makes 
him  a  man,  and  distinguishes  him  from  the  beasts.  From  this 
union  of  souls,  conjugial  love,  which  is  there  in  its  spiritual 
sanctity  and  purity,  flows  down  into  the  life  of  the  whole  body, 
and  fills  with  blessed  delights,  so  long  as  its  channel  remains 
open ;  which  is  the  case  with  those  who  are  made  spiritual  by 
the  Lord.  That  nothing  but  adultery  closes  and  stops  up  this 
abode  of  conjugial  love,  thus  its  origin  or  fountain  and  its  chan- 
nel, is  evident  from  the  Lord's  words,  that  it  is  not  lawful  to  put 
away  a  wife  and  marry  another,  except  on  account  of  adultery: 
Matt.  xix.  3 — 9  ;  and  also  from  what  is  said  in  the  same  passage, 
that  he  that  marries  her  that  is  put  away  commits  adultery,  vers'; 
9.  When  therefore,  as  was  said  above,  that  pure  and  holy 
fountain  is  stopped  up,  it  is  clogged  about  with  filthiness  o.1' 
sundry  kinds,  as  a  jewel  with  ordure,  or  bread  with  vomit ;  which 
things  are  altogether  opposite  to  the  purity  and  sanctity  of 
that  fountain,  or  of  conjugial  love  :  from  which  opposition  comes 
conjugial  cold,  and  according  to  this  cold  is  the  lascivious 
voluptuousness  of  adulterous  love,  which  consumes  itself  of  its 
own  accord.  The  reason  why  this  is  an  evil  of  sin  is,  because  the 
holy  principle  is  covered,  and  thereby  its  channel  into  the  body 
is  obstructed,  and  in  the  place  thereof  a  profane  principle  suc- 
ceeds, and  its  channel  into  the  body  is  opened,  whence  a  man 
from  celestial  becomes  infernal. 

483.  To  the  above  I  will  add  some  particulars  from  the 
spiritual  world,  which  are  worthy  to  be  recorded.  I  have  been 
informed  in  that  world,  that  some  married  men  are  inflamed  with 
the  Inst  of  committing  whoredom  with  maidens  or  virgins  ;  some 
with  those  who  are  not  maidens  but  harlots;  some  with  married 
women  or  wives;  some  with  women  of  the  above  description  who 
are  of  noble  descent;  and  some  with  such  as  are  not  of  noble 
descent :  that  this  is  che  case,  was  confirmed  to  me  by  several 
instances  from  the  various  kingdoms  in  that  world.  While  1  was 
meditating  concerning  the  variety  of  such  lusts,  I  asked  whether 
there  are  any  who  find  all  their  delight  with  the  wives  of  others, 
and  none  with  unmarried  women?  Wherefore  to  convince  me 
that  there  are  some  such  spirits,  several  were  brought  to  me  from 
a  certain  kingdom,  who  were  obliged  to  speak  according  to  their 
libidinous  principles.  These  declared  that  it  was,  and  still  is, 
their  sole  pleasure  and  delight  to  commit  whoredom  with  the 
wives  of  others;  and  that  they  look  out  for  such  as  are  beautiful, 
and  hire  them  for  themselves  at  a  great  price  according  to  their 

381 


•183—185 


ADULTEROUS  LOVE 


wealth,  and  in  general  bargain  about  the  price  with  the  wife 
alone.  I  asked,  why  they  do  not  hire  for  themselves  unmarried 
women  ?  They  said,  that  they  consider  this  would  be  cheap  and 
worthless,  and  therefore  undelightful  to  them.  I  asked  also, 
whether  those  wives  afterwards  return  to  their  husbands  and  live 
with  them  ?  They  replied,  that  they  either  do  not  return,  or 
they  return  cold,  having  become  courtezans.  Afterwards  I  asked 
them  seriously,  whether  they  ever  thought,  or  now  think,  that 
this  is  twofold  adultery,  because  they  commit  this  at  the  time 
they  have  wives  ot  their  own,  and  that  such  adultery  deprives  a 
man  of  all  spiritual  good  ?  But  at  this  several  who  were  present 
laughed,  saying,  "  What  is  spiritual  good  ?"  Nevertheless  I  was 
still  urgent,  and  said,  "  What  is  more  detestable  than  for  a  man 
to  mix  his  soul  with  the  soul  of  a  husband  in  his  wife?  Do  you 
not  know,  that  the  soul  of  a  man  is  in  his  seed  V  Hereupon 
they  turned  themselves  away  and  muttered,  '*  What  harm  can 
this  do  her?"  At  length  I  said,  "  Although  you  do  not  fear 
divine  laws,  do  you  not  fear  civil  laws?"  They  replied,  "  No; 
we  only  fear  certain  of  the  ecclesiastical  order  ;  but  we  conceal 
this  in  their  presence  ;  and  if  we  cannot  conceal  it,  we  keep  upon 
good  terms  with  them."  I  afterwards  saw  the  former  divided 
into  companies,  and  some  of  the  latter  cast  into  hell. 

4SL     IV.     TiilPLlC.vrii    ADULTERY    13    WITH    RELATIONS  BY 

blood.  This  adultery  is  called  triplicate,  because  it  is  threefold 
more  grievous  than  the  two  former.  The  relations,  or  remains  of 
the  flesh,  which  are  not  to  be  approached,  are  mentioned  in 
Levit.  xviii.  G — 18.  There  are  internal  and  external  reasons 
why  these  adulteries  are  threefold  more  grievous  than  the  two 
above-mentioned  :  the  internal  reasons  are  grounded  in  the  cor- 
respondence of  those  adulteries  with  the  violation  of  spiritual 
marriage,  which  is  that  of  the  Lord  and  the  church,  and  thence 
of  good  and  truth ;  and  the  external  reasons  are  for  the  sake  of 
guards,  to  prevent  a  man's  becoming  a  beast.  We  have  not 
leisure,  however,  to  proceed  to  the  further  disclosure  of  these 
reasons. 

485.  V.  There  are  four  degreks  of  adulteries,  ac- 
cording TO  WHICH  THEY  have  THEIR  PREDICATIONS,  their 
CHARGES    OF    BLAME,     AND    AFTER    DEATH     THEIR  IMPUTATIONS. 

These  degrees  are  not  genera,  but  enter  into  each  genus,  and 
cause  its  distinctions  between  more  and  less  evil  or  good  ;  in  the 
present  case,  deciding  whether  adultery  of  every  genus  from  the 
nature  of  the  circumstances  and  contingencies,  is  to  be  considered 
milder  or  more  grievous.  That  circumstances  and  contingencies 
vary  every  thing  is  well  known.  Nevertheless  things  are  con- 
sidered in  one  way  by  a  man  from  his  rational  light,  in  another 
by  a  judge  from  the  law,  and  in  another  by  the  Lord  from  the 
Mate  of  a  man's  mind:  wherefore  we  mention  predications, 
(  barges  of  blame,  and  after  death  imputations;  for  predications 


AND  ITS  SINFUL  PLEASURES. 


485—487 


«ire  made  by  a  man  according  to  his  rational  liglit,  charges  of 
blame  are  made  by  a  judge  according  to  the  law,  and  imputations 
are  made  by  the  Lord  according  to  the  state  of  the  man's  mind. 
That  these  three  differ  exceedingly  from  each  other,  maybe  seen 
without  explanation  :  for  a  man,  from  rational  conviction  accord- 
ing to  circumstances  and  contingencies,  may  acquit  a  person, 
whom  a  judge,  when  he  sits  in  judgement,  cannot  acquit  from  the 
law  :  and  also  a  judge  may  acquit  a  person,  who  after  death  is 
condemned.  The  reason  of  this  is,  because  a  judge  gives  sentence 
according  to  the  actions  done,  whereas  after  death  every  one  is 
judged  according  to  the  intentions  of  the  will  and  thence  of  the 
understanding,  and  according  to  the  confirmations  of  the  under- 
standing and  thence  of  the  will.  These  intentions  and  con- 
firmations a  judge  does  not  see  ;  nevertheless  each  judgement 
is  just ;  the  one  for  the  sake  of  the  good  of  civil  society,  the 
other  for  the  sake  of  the  good  of  heavenly  society. 

486.  VI.  Adulteries  of  the  first  degree  are  adul- 
teries OF  IGNORANCE,  WHICH  ARE  COMMITTED  BY  THOSE  WHO 
CANNOT  AS  YET,  OR  CANNOT  AT  ALL,  CONSULT  THE  UNDER- 
STANDING, and  thence  check  THEM.  All  evils,  and  thus  also 
all  adulteries,  viewed  in  themselves,  are  at  once  of  the  internal 
and  the  external  man  ;  the  internal  intends  them,  and  the 
external  does  them  ;  such  therefore  as  the  internal  man  is  in  the 
deeds  done  by  the  external,  such  are  the  deeds  viewed  in  them- 
selves:  but  since  the  internal  man  with  his  intention,  does  not 
appear  before  man,  every  one  must  be  judged  in  a  human  court 
from  deeds  and  words  according  to  the  law  in  force  and  its 
provisions  :  the  interior  sense  of  the  law  is  also  to  be  regarded  by 
the  judge.  But  to  illustrate  the  case  by  example  :  if  adultery  be 
committed  by  a  youth,  who  does  not  as  yet  know  that  adultery  is 
a  greater  evil  than  fornication  ;  if  the  like  be  committed  by  a  very 
simple  man  ;  if  it  be  committed  by  a  person  who  is  deprived  by 
disease  of  the  full  powers  of  judgement;  or  by  a  person,  as  is 
sometimes  the  case,  who  is  delirious  by  fits,  and  is  at  the  time 
in  a  state  of  actual  delirium  ;  yet  further,  if  it  be  committed  in  a 
fit  of  insane  drunkenness,  and  so  forth,  it  is  evident,  that  in  such 
cases,  the  internal  man,  or  mind,  is  not  present  in  the  external, 
scarcely  any  otherwise  than  in  an  irrational  person.  Adulteries 
in  these  instances  are  predicated  by  a  rational  man  according  to 
the  above  circumstances  ;  nevertheless  the  perpetrator  is  charged 
with  blame  by  the  same  rational  man  as  a  judge,  and  is  punished 
by  the  law;  but  after  death  those  adulteries  are  imputed 
according  to  the  presence,  quality,  and  faculty  of  understanding 
in  the  will  of  the  perpetrators. 

487.  VII.  In  such  cases  adulteries  are  mild.  This  is 
manifest  from  what  was  said  just  above,  n.  4S6,  without  further 
confirmation  ;  for  it  is  well  known  that  the  quality  of  every  deed, 
and  in  general  the  quality  of  every  thing,  depends  upon  circum- 

;;S3 


4S7,  488 


ADULTEROUS  LOVE 


stances,  and  which  mitigate  or  aggravate  it ;  but  adulteries  of  this 
degree  are  mild  at  the  first  times  of  their  commission ;  and  also 
remain  mild  so  far  as  the  offending  party  of  either  sex,  in  the 
future  course  of  life,  abstains  from  them  for  these  reasons  ; — be- 
cause they  are  evils  against  God,  or  against  the  neighbour,  or 
against  the  goods  of  the  state,  and  because,  in  consequence  of 
their  being  such  evils,  they  are  evils  against  reason  ;  but  on  the 
other  hand,  if  they  are  not  abstained  from  for  one  of  the  above- 
mentioned  reasons,they  are  reckoned  amongst  grievous  adulteries; 
thus  it  is  according  to  the  divine  law,Ezek.  xviii,  21,  22,  24,  and 
in  other  places:  but  they  cannot,  from  the  above  circumstances, 
be  pronounced  either  blameless  or  culpable,  or  be  predicated  and 
judged  as  mild  or  grievous,  because  they  do  not  appear  before  man, 
neither  are  they  within  the  province  of  his  judgement ;  wherefore 
it  is  meant,  that  after  death  they  are  so  accounted  or  imputed. 
48S.    VIII.    Adulteries    of    the    second    degree  are 

ADULTERIES  OF  LUST,  WHICH  ARE  COMMITTED  BY  THOSE  WHO 
INDEED  ARE  ABLE  TO  CONSULT  THE  UNDERSTANDING,  BUT  FROU 
ACCIDENTAL  CAUSES  AT  THE  MOMENT  ARE  NOT  ABLE.     There  &YH 

two  things  which,  in  the  beginning,  with  every  man  who  from 
natural  is  made  spiritual,  are  at  strife  together,  which  are  com- 
monly called  the  spirit  and  the  flesh ;  and  since  the  love  o:p 
marriage  is  of  the  spirit,  and  the  love  of  adultery  is  of  the  flesh, 
in  such  case  there  is  also  a  combat  between  those  loves.  If  the 
love  of  marriage  conquers,  it  gains  dominion  over  and  subjugates 
the  love  of  adultery,  which  is  effected  by  its  removal ;  but  if  it 
happens  that  the  lust  of  the  flesh  is  excited  to  a  heat  greater  than 
what  the  spirit  can  control  from  reason,  it  follows  that  the  state 
is  inverted,  and  the  heat  of  lust  infuses  allurements  into  the 
spirit,  to  such  a  degree,  that  it  is  no  longer  master  of  its  reason, 
and  thence  of  itself:  this  is  meant  by  adulteries  of  the  second 
degree,  which  are  committed  by  those  who  indeed  are  able  to 
consult  the  understanding,  but  by  reason  of  accidental  causes  at 
the  moment  are  not  able.  But  the  matter  may  be  illustrated  by 
particular  cases;  as  incase  a  meretricious  wife  by  her  crafriness 
captivates  a  man's  mind  (anirnum),  enticing  him  into  her  chamber, 
and  inflaming  his  passions  to  such  a  degree  as  to  leave  him  no 
longer  master  of  his  judgement ;  and  especially  if,  at  the  same 
time,  she  also  threatens  to  expose  him  if  he  does  not  consent :  in 
like  manner,  in  case  any  meretricious  wife  is  skilled  in  deceitful 
allurements,  or  by  powerful  stimulants  inflames  the  man  to  such 
a  degree,  that  the  raging  lust  of  the  flesh  deprives  the  under- 
standing of  the  free  use  of  reason  :  in  like  manner,  in  case  a  man, 
by  powerful  enticements,  so  far  works  upon  another's  wife,  as  to 
leave  her  no  longer  mistress  of  herself,  by  reason  of  the  tire 
kindled  in  her  will;  besides  other  like  cases.  That  these  and 
similar  accidental  circumstances  lessen  the  grievousness  oi 
adultery,  and  give  a  milder  turn  to  the  predications  of  the  blame 
3Si 


AND  ITS  SINFUL  PLEASURES. 


48S— 4C0 


thereof  in  favor  of  the  party  seduced,  is  agreeable  to  the  dictates 
and  conclusions  of  reason.  The  imputation  of  this  degree  of 
adultery  comes  next  to  be  treated  of. 

489.  IX.   Adulteries  committed  by  such  persons  aee 

IMPUTATOEY,    ACCORDING    AS    THE     UNDERSTANDING  AFTERWARDS 

favors  them  or  not.  So  far  as  the  understanding  favors  evil-, 
so  far  a  man  appropriates  them  to  himself  and  makes  them  his 
own.  Favor  implies  consent;  and  consent  induces  hi  the  mind 
a  state  of  the  love  of  them  :  the  case  is  the  same  with  adulteries, 
which  in  the  beginning  were  committed  without  the  consent  of 
the  understanding,  and  are  favored  :  the  contrary  comes  to  pass 
if  they  are  not  favored.  The  reason  of  this  is,  because  evils  or 
adulteries,  which  are  committed  in  the  blindness  of  the  under- 
standing, are  committed  from  the  concupiscence  of  the  body ;  and 
such  evils  or  adulteries  have  a  near  resemblance  to  the  instincts 
of  beasts  :  with  man  (homo)  indeed  the  understanding  is  present, 
while  they  are  committing,  but  in  a  passive  or  dead  potency  and 
not  in  active  and  living  potency.  From  these  considerations  it 
follows  of  course,  that  such  things  are  not  imputed,  except  so  far  as 
they  are  afterwards  favored  or  not.  By  imputation  we  here  mean 
accusation  after  death,  and  hence  judication,  which  takes  place 
according  to  the  state  of  a  man's  spirit :  but  we  do  not  mean 
inculpation  by  a  man  before  a  judge  ;  for  this  does  not.  take  place 
according  to  the  state  of  a  man's  spirit,  but  of  his  body  in  the 
deed  ;  and  unless  there  was  a  difference  herein,  those  would  be 
acquitted  after  death  who  are  acquitted  in  the  world,  and  those 
would  be  condemned  who  are  condemned  in  the  world  ;  and  thus 
the  latter  would  be  without  any  hope  of  salvation. 

490.  X.  Adulteries  of  the  third  degree  are  adulteries 
of  the  reason,  which  are  committed  by  those  who  with 
the  understanding  confirm  themselves  in  the  persuasion 
that  they  are  not  evils  of  sin.  Every  man  knows  that 
there  exist  such  principles  as  the  will  and  the  understanding;  for 
in  his  common  speaking  he  says,  ''This  I  will,  and  this  I  under- 
stand ;"  but  still  he  does  not  distinguish  them,  but  makes  the 
one  the  same  as  the  other;  because  he  only  reflects  upon  the 
things  which  belong  to  the  thought  grounded  in  the  understand- 
ing, and  not  upon  those  which  belong  to  the  love  grounded  in 
the  will;  for  the  latter  do  not  appear  in  light  as  the  former. 
Nevertheless,  he  that  does  not  distingnsh  between  the  will  and 
the  understanding,  cannot  distinguish  between  evils  and  goods, 
and  consequently  he  must  remain  in  entire  ignorance  concerning 
the  blame  of  sin.  But  who  does  not  know  that  good  and  truth 
are  two  distinct  principles,  like  love  and  wisdom  {  and  who  can- 
not hence  conclude,  while  he  is  in  rational  illumination,  that 
there  are  two  faculties  in  man,  which  distinctly  receive  and 
appropriate  to  themselves  those  principles,  and  that  the  one  is  the 
will  and  the  other  the  understanding,  by  reason  that  what  the 


•190,  491 


ADULTEROUS  LOVE 


will  receives  and  reproduces  is  called  good,  and  what  the  under 
standing  receives  is  called  truth  ;  for  what  the  will  loves  and  does, 
is  called  truth,  and  what  the  understanding  perceives  and  thinks, 
is  called  truth?  Now  as  the  marriage  of  good  and  truth  was 
treated  of  in  the  first  part  of  this  work,  and  in  the  same  place 
several  considerations  were  adduced  concerning  the  will  and  the 
understanding,  and  the  various  attributes  and  predicates  of  each, 
which,  as  I  imagine,  are  also  perceived  by  those  who  had  not 
thought  at  all  distinctly  concerning  the  understanding  and  the 
will,  (for  human  reason  is  such,  that  it  understands  truths  from 
the  light,  thereof;  although  it  has  not  heretofore  distinguished 
them  ;)  therefore,  in  order  that  the  distinctions  of  the  under- 
standing and  the  will  may  be  more  clearly  perceived,  I  will  here 
mention  some  particulars  on  the  subject,  that  it  may  be  known 
what  is  the  quality  of  adulteries  of  ihe  reason  and  the  under- 
standing, and  afterwards  what  is  the  quality  of  adulteries  of  the 
will.  The  following  points  may  serve  to  illustrate  the  subject: 
•1.  That  the  will  of  itself  does  nothing;  but  whatever  it  does,  it 
does  by  the  understanding.  2.  On  the  other  hand  also,  that  the 
understanding  alone  of  itself  does  nothing ;  but  whatever  it  does, 
it  does  irom  the  will.  ?>.  That  the  will  flows  into  the  understand- 
ing but  not  the  understanding  into  the  will ;  yet  that  the  under- 
standing teaches  what  is  good  and  evil,  and  consults  with  the  will, 
that  out  of  those  two  principles  it  may  choose  and  do  what  is 
.pleasing  to  it.  4.  That  after  this  there  is  effected  a  twofold 
conjunction;  one,  in  which  the  will  acts  from  within,  and  the 
understanding  from  without;  the  other  in  which  the  under- 
standing acts  from  within,  and  the  will  from  without:  thus  are 
distinguished  the  adulteries  of  the  reason,  which  are  here  treated 
of,  from  the  adulteries  of  the  will,  which  are  next  to  be  treated 
of.  Thev  are  distinguished,  because  one  is  more  grievous  than 
the  other;  for  the  adultery  of  the  reason  is  less  grievous  than 
tliat  of  the  will;  because  in  adultery  of  the  reason,  the  under- 
standing acts  from  within,  and  the  will  from  without ;  whereas 
in  adultery  of  the  will,  the  will  acts  from  within,  and  the 
understanding  from  without ;  and  the  will  is  the  man  himself, 
and  the  understanding  is  the  man  as  grounded  in  the  will ;  ami 
that  which  acts  within  has  dominion  over  that  which  acts 
without. 

491.    XI.    The  adulteries  committed  by  such  persons 

AKE    GRIEVOUS,     AND     ARE     IMPUTED    TO     THEM     ACCORDING  TO 

confirmations.  It  is  the  understanding  alone  that  coniirms,  and 
when  it  confirms,  it  engages  the  will  to  its  party,  and  sets  it 
about  itself,  and  thus  compels  it  to  compliance.  Continuations 
are  affected  by  reasonings,  which  the  mind  seizes  for  its  use, 
deriving  then)  either  from  its  superior  region  or  from  its  inferior ; 
if  from  the  superior  region,  which  communicates  with  heaven,  it 
c  mrirms  marriages  Mid  condemns  adulteries;  but  if  from  thtt 


AND  ITS  SINFUL  PLEASURES. 


491,  492 


inferior  region,  which  communicates  with  the  world,  it  confirms 
adulteries  and  makes  light  of  marriages.  Every  one  can  confirm 
evil  just  as  well  as  good  ;  in  like  manner  what  is  false  and  what 
is  true  ;  and  the  confirmation  of  evil  is  perceived  with  more  de- 
light than  the  confirmation  of  good,  and  the  confirmation  of  what 
is  false  appears  with  greater  lucidity  than  the  confirmation  of 
what  is  true.  The  reason  of  this  is,  because  the  confirmation  of 
what  is  evil  and  false  derives  its  reasonings  from  the  delights,  the 
pleasures,  the  appearances,  and  the  fallacies  of  the  bodily  senses  ; 
whereas  the  confirmation  of  what  is  good  and  true  derives  its 
reasons  from  the  region  above  the  sensual  principles  of  the  body. 
Now,  since  evils  and  falses  can  be  confirmed  just  as  well  as  goods 
and  truths, and  since  the  confirming  understanding  draws  the  will 
to  its  party,  and  the  will  together  with  the  understanding  forms 
the  mind,  it  follows  that  the  form  of  the  human  mind  is  accord- 
ing to  confirmations,  being  turned  to  heaven  if  its  confirmations 
are  in  favor  of  marriage,  but  to  hell  if  they  are  in  favor  of  adul- 
teries ;  and  such  as  the  form  of  a  man's  mind  is  such  is  his 
spirit;  consequently  such  is  the  man.  From  these  considerations 
then  it  is  evident,  that  adulteries  of  this  degree  after  death  are 
imputed  according  to  confirmations. 

492.  XII.  The  adulteries  of  the  fourth  degree  are  adul- 
teries OF  THE  WILL  WHICH  ARE  COMMITTED  BY  THOSE  WHO  MAKE 
THEM  LAWFUL  AND  PLEASING,  AND  WHO  DO  NOT  THINK  THEM  OF 
IMPORTANCE  ENOUGH  TO  CONSULT  THE  UNDERSTANDING  RESPECT- 
ING them.  These  adulteries  are  distinguished  from  the  fore- 
going from  their  origins.  The  origin  of  these  adulteries  is  from 
the  depraved  will  connate  to  man,  or  from  hereditary  evil,  which 
a  man  blindly  obeys  after  he  is  capable  of  exercising  his  own 
judgement,  not  at  all  considering  whether  they  are  evils  or  not ; 
wherefore  it  is  said,  that  he  does  not  think  them  of  importance 
enough  to  consult  the  understanding  respecting  them  :  but  the 
origin  of  the  adulteries  which  are  called  adulteries  of  reason,  is 
from  a  perverse  understanding  ;  and  these  adulteries  are  com- 
mitted by  those  who  confirm  themselves  in  the  persuasion  that 
they  are  not  evils  of  sin.  With  the  latter  adulterers,  the  under- 
standing is  the  principal  agent;  with  the  former  the  will.  The 
distinctions  in  these  two  cases  do  not  appear  to  any  man- in  the 
natural  world  ;  but  they  appear  plainly  to  the  angels  in  the  spi- 
ritual world.  In  the  latter  world  all  are  in  general  distinguished 
according  to  the  evils  which  originate  in  the  will  and  in  the  un- 
derstanding, and  which  are  accepted  and  appropriated  ;  they  are 
also  separated  in  hell  according  to  those  evils  :  those  who  are  in 
evil  from  the  understanding,  dwell  therein  front,  and  are  called 
satans  ;  but  those  who  are  in  evil  from  the  will,  dwell  at  the  back, 
and  are  called  devils.  It  is  on  account,  of  this  universal  distinc-. 
tion  that  mention  is  made  in  the  Word  of  satan  and  the  devil. 
With  those  wicked  ones,  and  also  those  adulterers,  who  are  called 

337 


40-2—491 


ADULTEROUS  LOVE 


satans,  the  understanding  is  the  principal  agent ;  hut  with  those 
who  are  called  devils,  the  will  is  the  principal  agent.  It  is  not 
however  possible  to  explain  these  distinctions,  so  as  to  render 
them  visible  to  the  understanding,  unless  the  distinctions  of  the 
will  and  the  understanding  be  first  known  ;  and  also  unless  a  de- 
scription be  given  of  the  formation  of  the  mind  from  the  will  by 
the  understanding,  and  of  its  formation  from  the  understanding 
by  the  will.  The  knowledge  of  these  subjects  is  necessary,  before 
the  distinctions  above-mentioned  can  be  seen  by  reason  ;  but  to 
express  this  knowledge  on  paper  would  require  a  volume. 

493.  XIII.   The  adulteries  committed  by  these  persons 

ARE  EXCEEDINGLY  GRIEVOUS,  AND  ARE  IMPUTED  TO  THEM  AS  EVILS 
OF  PURPOSE,  AND    REMAIN  IN  THEM  A8  GUILT.      The    reaSOU  wllV 

they  are  exceedingly  grievous,  and  more  grievous  than  the  fore- 
going, is,  because  in  them  the  will  is  the  principal  agent,  whereas 
in  the  foregoing  the  understanding  is  the  principal  agent,  and  a 
man's  life  essentially  is  his  will,  and  formally  is  his  understand- 
ing :  the  reason  of  this  is,  because  the  will  acts  in  unity  with  the 
love,  and  love  is  the  essence  of  a  man's  life,  and  forms  itself  in 
the  understanding  by  such  things  as  are  in  agreement  with  it : 
wherefore  the  understanding  viewed  in  itself  is  nothing  but  a  form 
of  the  will ;  and  since  love  is  of  the  will,  and  wisdom  of  the  un- 
derstanding, therefore  wisdom  is  nothing  but  a  form  of  love  ;  in 
like  manner  truth  is  nothing  but  a  form  of  good.  That  which 
liows  from  the. very  essence  of  a  man's  life,  thus  which  flows  from 
his  will  or  his  love,  is  principally  called  purpose;  but  that  which 
flows  from  the  form  of  his  life,  thus  from  the  understanding  and 
its  thought  is  called  intention.  Guilt  also  is  principally  predi- 
cated of  the  will :  hence  comes  the  common  observation,  that 
everyone  has  the  g"ilt  of  evil  from  inheritance,  but  that  the  evil 
is  from  the  man.  Hence  these  adulteries  of  the  fonrth  degree 
are  imputed  as  evils  of  purpose,  and  remain  in  as  guilt. 

494.  XIV.    Adulteries  of  the  third  and  fourth  de- 

ORKKS  ARE  EVILS  OF  SIN,  ACCORDING  TO  THE  QUANTITY  AND  QUA- 
LITY OF  UNDERSTANDING  AND  WILL  IN  THEM,  WHETHER  THEY  ARH 

actually  committed  or  not.  That  adulteries  of  the  reason  or 
the  understanding,  which  are  of  the  third  degree,  and  adulteries 
of  thefwill,  which  are  of  the  fonrth,  are  grievous,  consequently 
evils  of  sin,  according  to  the  quality  of  the  understanding  and  of 
the  will  in  them,  may  be  seen  from  the  comment  above  concern- 
ing them,  n.  490 — 493.  The  reason  of  this  is,  because  a  man 
(ho?no)  is  a  man  by  virtue  of  the  will  and  the  understanding  ;  for 
from  these  two  principles  exist  not  only  all  the  things  which  are 
done  in  the  mind,  but  also  all  those  which  are  done  in  the  body. 
Who  does  not  know,  that  the  body  does  not  act  of  itself,  but  the 
will  by  the  body  ?  also  that  the  mouth  does  not  speak  of  itself,  but 
the  thought  by  the  mouth?  Wherefore  if  the  will  were  to  be  taken 
away,  ;iction  would  instantly  be  at  a  stand,  and  if  thought  were 
388 


AND  ITS  SINFUL  PLEASURES. 


491,  495 


to  be  taken  away,  the  speech  of  the  mouth  would  instantly  cease. 
Hence  it  is  clearly  manifest,  that  adulteries  which  are  actually 
committed,  are  grievous  according  to  the  quantity  and  quality  of 
the  understanding  of  the  will  in  them.  That  they  are  in  like 
manner  grievous,  if  the  same  are  not  actually  committed,  appears 
from  the  Lord's  words :  It  was  said  by  them  of  old  time,  Thoushalt 
not  commit  adultery  /  but  I  Suy  unto  you,  that  if  any  one  hath 
looked  at  another' 's  woman,  to  lust  after  her,  he  hath  already  com- 
mitted adultery  with  her  in  heart;  Matt.  v.  27,  28:  to  commit 
adultery  in  the  heart  is  to  commit  it  in  the  will.  There  are 
many  reasons  which  operate  to  prevent  an  adulterer's  being  an 
adulterer  in  act,  while  he  is  still  so  in  will  and  understanding : 
for  there  are  some  who  abstain  from  adulteries  as  to  act  through 
fear  of  the  cival  law  and  its  penalties  ;  through  fear  of  the  loss  of 
reputation  and  thence  of  honor;  through  fear  of  disease  thence 
arising  ;  through  fear  of  quarrels  at  home  on  the  part  of  a  wife, 
and  the  consequent  loss  of  tranquillity  ;  through  fear  of  revenge 
on  the  part  of  the  husband  and  the  next  of  kin;  thus  also  through 
fear  of  being  beaten  by  the  servants ;  through  poverty  or  avarice : 
through  imbecility  arising  from  disease,  from  abuse,  from  age,  or 
from  impotence,  and  consequent  shame:  if  any  one  restrains 
himself  from  actual  adulteries,  under  the  influence  of  these  and 
like  reasons,  and  yet  favors  them  in  his  will  and  understanding,  he 
is  still  an  adulterer:  for  he  believes  nevertheless  that  they  are  not 
sins,  and  he  doesnotmake  them  unlawful  before  Grod  in  his  spirit; 
and  thus  he  commits  them  in  spirit,  although  not  in  body  before 
the  world  ;  wherefore  after  death,  when  he  becomes  a  spirit,  he 
speaks  openly  in  favor  of  them. 

495.    XV.  Adulteries  grounded  in  purpose  of  the  will, 

AND  ADULTERIES  GROUNDED  IN  CONFIRMATION  OF  THE  UNDER- 
STANDING, RENDER  MEN  NATURAL,  SENSUAL,  AND   CORPOREAL.  A 

man  (/w?no)  is  a  man,  and  is  distinguished  from  the  beasts,  by 
this  circumstance,  that  his  mind  is  distinguished  into  three 
regions,  as  many  as  the  heavens  are  distinguished  into  :  and  that 
he  is  capable  of  being  elevated  out  of  the  lowest  region  into  the 
next  above  it,  and  also  from  this  into  the  highest,  and  thus  of 
becoming  an  angel  of  one  heaven,  and  even  of  the  third  :  for  this 
end,  there  has  been  given  to  man  a  faculty  of  elevating  the  un- 
derstanding thitherto ;  but  if  the  love  of  his  will  is  not  elevated 
at  the  same  time,  he  does  not  become  spiritual,  but  remains 
natural :  nevertheless  he  retains  the  faculty  of  elevating  the  un- 
derstanding. The  reason  why  he  retains  this  faculty  is,  that  he 
may  be  reformed ;  for  he  is  reformed  by  the  understanding  :  and 
this  is  effected  by  the  knowledges  of  good  and  truth,  and  by  a 
rational  intuition  grounded  therein.  If  he  views  those  know- 
ledges rationally,  and  lives  according  to  them,  then  the  love  of  the 
will  is  elevated  at  the  same  time,  and  in  that  degree  the  human 
principle  is  perfected,  and  the  man  becomes  more  and  more  a  man. 

389 


495—497 


ADULTEROUS  LOVE 


It  is  otherwise  if  he  does  not  live  according  to  the  knowledges  ol 
good  and  truth  :  in  this  ease  the  love  of  his  will  remains  natural, 
and  his  understanding  by  turns  becomes  spiritual :  for  it  raises 
itself  upwards  alternately,  like  an  eagle,  and  looks  down  upou 
what  is  of  its  love  beneath  :  and  when  it  sees  this,  it  flies  down  to 
it,  and  conjoins  itself  with  it:  if  therefore  it  loves  the  concupis- 
cences of  the  flesh,  it  lets  itself  down  to  these  from  its  height, 
and  in  conjunction  with  them,  derives  delight  to  itself  from  their 
delights ;  and  again  in  quest  of  reputation,  that  it  may  be  be- 
lieved wise,  it  lifts  itself  on  high,  and  thus  rises  and  sinks  by  turns, 
as  was  just  now  observed.  The  reason  why  adulterers -of  the 
third  and  fourth  degree,  who  are  such  as  from  purpose  of  the  will 
and  confirmation  of  the  understanding  have  made  themselves 
adulterers,  are  absolutely  natural,  and  progressively  become  sen- 
sual and  corporeal,  is,  because  they  have  immersed  the  love  of 
their  will,  and  together  with  it  their  understanding,  in  the  im- 
purities of  adulterous  love,  and  are  delighted  therewith,  as  unclean 
birds  and  beasts  are  with  stinking  and  dunghill  tilth  as  with 
dainties  and  delicacies:  for  the  effluvia  arising  from  their  flesh 
till  the  recesses  of  the  mind  with  their  dregs,  and  cause  that  the 
will  perceives  nothing  more  dainty  and  desirable.  It  is  these  who 
after  death  become  corporeal  spirits,  and  from  whom  flow  the 
unclean  things  of  hell  and  the  church,  spoken  of  above  n.  430, 431. 

496.  There  are  three  degrees  of  the  natural  man  :  in  the  tirst 
degree  are  those  who  love  only  the  world,  placing  their  heart  on 
wealth  ;  these  are  properly  meant  by  the  natural:  in  the  second 
degree  are  those  who  love  only  the  delights  of  the  senses,  placing 
their  heart  on  every  kind  of  luxury  and  pleasure  ;  these  are  pro- 
perly meant  by  the  sensual :  in  the  third  degree  are  those  who 
love  only  themselves,  placing  their  heart  on  the  quest  of  honor : 
these  are  properly  meant  by  the  corporeal,  because  they  immerse 
all  things  of  the  will,  and  consequently  of  the  understanding,  iu 
the  body,  and  look  backward  at  themselves  from  others,  and  love 
only  what  belongs  to  themselves:  but  the  sensual  immerse  all 
things  of  the  will  and  consequently  of  the  understanding  in  the 
allurements  and  fallacies  of  the  senses,  indulging  in  these  alone; 
whereas  the  natural  pour  forth  into  the  world  all  things  of  the  will 
and  understanding,  covetously  and  fraudulently  acquiring  wealth, 
and  regarding  no  other  use  therein  and  thence  but  that  of  pos- 
session. The  above-mentioned  adulteries  change  men  iu  these 
degenerate  degrees,  one  into  this,  another  into  that,  each  accord- 
ing to  his  favorite  taste  for  what  is  pleasurable,  in  which  taste 
his  peculiar  genius  is  grounded. 

497.  XVI.    And  this  to  such  a  degree  that  at  length 

THEY  REJECT  FROM  THEMSELVES  ALL  THINGS  OF  THE  CHURCH  AND 

of  religion.    The  reason  why  determined  and  confirmed  adul- 
terers reject  from  themselves  all  things  of  the-church  and  religion 
is,  because  the  love  of  marriage  and  the  love  of  adultery  are 
390 


AND  ITS  SINFUL  PLEASURES. 


497,  49S 


opposite,  n.  425,  and  the  love  of  marriage  acts  in  unity  with  the 
church  and  religion ;  see  n.  130,  and  throughout  the  former 
part ;  hence  the  love  of  adultery,  as  being  opposite,  acts  in  unity 
with  those  things  which  are  contrary  to  the  church.  A  further 
reason  why  those  adulterers  reject  from  themselves  all  things  of 
the  church  and  of  religion,  is,  because  the  love  of  marriage  and 
the  love  of  adultery  are  opposite,  as  the  marriage  of  good  and 
truth  is  opposite  to  the  connection  of  evil  and  the  false  :  see  n. 
427,  428 ;  and  the  marriage  of  good  and  truth  constitutes  the 
church,  whereas  the  connection  of  evil  and  the  false  constitutes 
the  anti-church.  A  further  reason  why  those  adulterers  reject 
from  themselves  all  things  of  the  church  and  of  religion,  is  be- 
cause the  love  of  marriage  and  the  love  of  adultery  are  as 
opposite  as  heaven  and  hell,  n.  429  ;  and  in  heaven  there  is  the 
love  of  all  things  of  the  church,  whereas  in  hell  there  is  hatred 
against  them.  A  further  reason  why  those  adulterers  reject  from 
themselves  all  things  of  the  church  and  of  religion,  is,  because 
their  delights  commence  from  the  flesh,  and  are  of  the  flesh  als  > 
in  the  spirit,  n.  440,  441  ;  and  the  flesh  is  contrary  to  the  spirit, 
that  is,  contrary  to  the  spiritual  things  of  the  church  :  hence  also 
the  delights  of  adulterous  love  areeaded  the  pleasures  of  insanity. 
If  you  desire  demonstration  in  this  case,  go,  I  pray,  to  those 
whom  you  know  to  be  such  adulterers,  and  ask  them  privately, 
what  they  think  concerning  God,  the  church,  and  eternal  lite, 
and  you  will  hear.  The  genuine  reason  is,  because  asconjugial 
love  opens  the  interiors  of  the  mind  ;  and  thereby  elevates  them 
above  the  sensual  principles  of  the  body,  even  into  the  light  and 
heat  of  heaven,  so,  on  the  other  hand,  the  love  of  adultery  closes 
the  interiors  of  the  mind,  and  thrusts  down  the  mind  itself,  as  to 
its  will,  into  the  body,  even  into  all  things  which  its  flesh  lusts 
after;  and  the  deeper  it  is  so  thrust  down,  the  further  it  is 
removed  and  set  at  a  distance  from  heaven. 

498.  XVII.  Nevertheless  they  have  the  powers  ov 
human  rationality  like  other  men.  That  the  natural  man, 
the  sensual,  and  the  corporeal,  is  equally  rational,  in  regard  to 
understanding,  as  the  spiritual  man,  has  been  proved  to  me  from 
satans  and  devils  arising  by  leave  out  of  hell,  and  conversing  with 
angelic  spirits  in  the  world  of  spirits;  concerning  whom,  see  the 
memorable  relations  throughout;  but  as  the  love  of  the  will 
makes  the  man,  and  this  love  draws  the  understanding  into  con- 
sent, therefore  such  are  not  rational  except  in  a  state  removed 
from  the  love  of  the  will ;  when  they  return  again  into  this  love, 
they  are  more  dreadfully  insane  than  wild  beasts.  .  lint  a  man, 
without  the  faculty  of  elevating  the  understanding  above  the  love 
of  the  will,  would  not  be  a  man  but  a  beast ;  for  a  beast  does  not 
enjoy  that  faculty  ;  consequently  neither  would  he  be  able  to 
choose  any  thing,  and  from  choice  to  do  what  is  good  and 
expedient,  and  thus  he  would  not  be  in  a  capacity  to  bv 

391 


198—500 


ADULTEROUS  LOVE 


reformed,  and  to  be  led  to  heaven,  and  to  live  for  ever.  Hence 
it  is,  that  determined  and  confirmed  adulterers,  although  they  are 
merely  natural,  sensual,  and  corporeal,  still  enjoy,  like  other  men, 
the  powers  of  understanding  or  rationality  :  but  when  they  are 
in  the  lust  of  adultery,  and  think  and  speak  from  that  lust  con- 
cerning it,  they  do  not  enjoy  that  rationality ;  because  then  the 
flesh  acts  on  the  spirit,  and  not  the  spirit  on  the  flesh.  It  is 
however  to  be  observed,  that  these  at  length  after  death  become 
stupid  ;  not  that  the  faculty  of  growing  wise  is  taken  away  from 
them,  but  that  they  are  unwilling  to  grow  wise,  because  wisdom 
is  undelightful  to  them. 

499.  XVIII.  But  they  use  that  rationality  while  they 

ARE  IK  EXTERNALS,  BUT  ABUSE  IT  WHILE  THEY  ARE  IN  INTERNALS. 

They  are  in  externals  when  they  converse  abroad  and  in  com- 
pany, but  in  their  internals  when  at  home  or  with  themselves. 
If  you  wish,  make  the  experiment ;  bring  some  person  of  this 
character,  as,  for  example,  one  of  the  order  called  jesuits,  and 
cause  him  to  speak  in  company,  or  to  teach  in  a  temple,  concern- 
ing God,  the  holy  things  of  the  church,  and  heaven  and  hell,  and 
you  will  hear  him  a  more  rational  zealot  than  any  other  ;  perhaps 
also  he  will  force  you  to  sighs  and  tears  for  your  salvation  ;  but 
take  him  into  your  house,  praise  him  excessively,  call  him  the 
father  of  wisdom,  and  make  yourself  his  friend,  until  he  opens 
his  heart,  and  you  will  hear  what  he  will  then  preach  concerning 
God,  the  holy  things  of  the  church,  and  heaven  and  hell, — that 
they  are  mere  fancies  and  delusions,  and  thus  bonds  invented  for 
souls,  whereby  great  and  small,  rich  and  poor,  may  be  caught 
and  bound,  and  kept  under  the  yoke  of  their  dominion.  Let 
these  observations  suffice  for  illustration  of  what  is  meant  by 
natural  men,  even  to  corporeal,  enjoying  the  powers  of  human 
rationality  like  others,  and  using  it  when  they  are  in  externals, 
but  abusing  it  when  in  their  internals.  The  conclusion  to  be 
hence  deduced  is,  that  no  one  is  to  be  judged  of  from  the  wisdom 

of  his  conversation,  but  of  his  life  in  union  therewith. 

#    *    *    *    *    *  * 

500.  To  the  above  I  will  add  the  following  mkmorable  re- 
lation. On  a  certain  time  in  the  spiritual  world  I  heard  a  great 
tumult:  there  were  some  thousands  of  people  gathered  together, 
who  cried  out,  Let  them  bk  punished,  let  them  be  punished: 
I  went  nearer,  and  asked  what  the  cry  meant?  A  person  that 
was  separate  from  the  crowd,  said  to  me,  "  They  are  enraged 
against  three  priests,  who  go  about  and  preach  every  where 
against  adulterers,  saying,  that  adulterers  have  no  acknowledge- 
ment of  God,  and  that  heaven  is  closed  to  them  and  hell  open  ; 
and  that  in  hell  they  are  filth)-  devils,  because  they  appear  there 
at  a  distance  like  swine  wallowing  in  mire,  and  that  the  angels 
of  heaven  abominate  them."  I  inquired,  '*  Where  are  the  priests  I 
and  why  is  there  such  a  vociferation  on  that  account  V    He  re- 


AND  ITS  SINFUL  PLKASUEE8.  500 

plied,  "  The  three  priests  are  in  the  midst  of  them,  guarded  hy 
attendants;  and  those  who  are  gathered  together  are  of  those 
who  believe  adulteries  not  to  be  sins,  and  who  say,  that  adulterers 
have  an  acknowledgement  of  God  equally  with  those  who  keep 
to  their  wives.  They  are  all  of  them  from  the  Christian  world; 
and  the  angels  have  been  to  see  how  many  there  were  there  who 
believe  adulteries  to  be  sins  ;  and  out  of  a  thousand  they  did  not 
find  a  hundred."  He  then  told  me  that  the  nine  hundred  say 
concerning  adulteries,  "  Who  does  not  know  that  the  delight  of 
adultery  is  superior  to  the  delight  of  marriage  ;  that  adulterers 
are  in  continual  heat,  and  thence  in  alacrity,  industry,  and 
active  life,  superior  to  those  who  live  with  only  one  woman; 
and  that  on  the  other  hand,  love  with  a  married  partner  grows 
cold,  and  sometimes  to  such  a  degree,  that  at  length  scarce  a 
single  expression  or  act  of  fellowship  with  her  is  alive  ;  that  it  is 
otherwise  with  harlots;  that  the  mortification  of  life  with  a  wife, 
arising  from  defect  of  ability,  is  recruited  and  vivified  by  adult- 
eries ;  and  is  not  that  which  recruits  and  vivifies  of  more  conse- 
quence than  that  which  mortifies?  What  is  marriage  but  allowed 
adultery  ?  Who  knows  any  distinction  between  them  ?  Can 
love  be  forced  ?  and  yet  love  with  a  wife  is  forced  by  a  covenant 
and  laws.  Is  not  love  with  a  married  partner  the  love  of  the 
sex,  which  is  so  universal  that  it  exists  even  among  birds  and 
beasts  ?  What  is  conjugial  love  but  the  love  of  the  sex  ?  and  the 
love  of  the  sex  is  free  with  every  woman.  The  reason  why  civil 
laws  are  against  adulteries  is,  because  lawgivers  have  believed 
that  to  prohibit  adultery  was  connected  with  the  public  good  ; 
and  yet  lawgivers  and  judges  sometimes  commin.it  adultery,  and 
say  among  themselves,  '  Let  him  that  is  without  sin  cast  the  first 
stone.'  Who  does  not  know  that  the  simple  and  religions  alone 
believe'  adulteries  to  be  sins,  and  that  the  intelligent  think  other- 
wise, who  like  us  view  them  by  the  light  of  nature  ?  Are  not 
adulteries  as  prolific  as  marriages  ?  Are  not  illegitimate  children 
as  alert  and  qualified  for  the  discharge  of  offices  and  employments 
as  the  legitimate  ?  Moreover  families,  otherwise  barren,  are  pro- 
vided with  offspring;  and  is  not  this  an  advantage  and  not  a 
loss?  What  harm  can  come  to  a  wife  from  admitting  several 
rivals  ?  And  what  harm  can  come  to  a  man  ?  .To  say  that  it 
brings  disgrace  upon  a  man,  is  a  frivolous  idea  grounded  in  mere 
fancy.  The  reason  why  adultery  is  against  the  laws  and  statutes 
of  the  church,  is  owing  to  the  ecclesiastic  order  for  the  sake  of 
power;  but  what  have  theological  and  spiritual  things  to  do  with 
a  delight  merely  corporeal  and  carnal  ?  Are  not  there  instances 
of  adulterous  presbyters  and  monks?  and  are  they  incapable  on 
that  account  of  acknowledging  and  worshipping  God  ?  Why 
therefore  do  those  three  priests  preach  that  adulterers  have  no 
acknowledgement  of  God?  We  cannot  endure  such  blasphe- 
mies; wherefore  let  them  be  judged  and  punished."  Afterwards 

ova 


500 


ADULTEROUS  LOVE 


I  saw  that  they  called  judges,  whom  they  requested  to  pasa 
sentence  of  punishment  upon  them  :  hut  the  judges  said,  "This 
is  no  part  of  our  jurisdiction  ;  for  the  point  in  question  is  con- 
cerning the  acknowledgement  of  God,  and  concerning  sin,  and 
thus  concerning  salvation  and  damnation  ;  and  sentence  in  these 
cases  must  come  from  heaven  :  but  we  will  suggest  a  method  to 
you,  whereby  yon  may  know  whether  these  three  priests  hare 
preached  truths.  There  are  three  places  which  we  judges  know, 
where  such  points  are  examined  and  revealed  in  a  singular  man- 
ner :  one  place  is,  where  a  way  into  heaven  is  open  to  all  ;  but 
when  they  come  into  heaven,  they  themselves  perceive  their  own 
quality  as  to  the  acknowledgement  of  God :  the  second  is, 
where  also  a  way  is  open  into  heaven  ;  but  no  one  can  enter  into 
that  way  unless  he  has  heaven  in  himself:  and  the  third  is 
where  there  is  a  way  to  hell ;  and  those  who  love  infernal  things 
enter  that  way  of  their  own  accord,  because  from  delight.  We 
judges  charge  all  to  go  to  those  places  who  require  judgement 
from  us  concerning  heaven  and  hell."  On  hearing  this,  those 
who  were  gathered  together,  said,  "  Let  us  go  to  those  places  ;" 
and  while  they  were  going  to  the  first,  where  a  way  into  heaven 
is  open  to  all,  it  suddenly  became  dark  ;  wherefore  some  of  them 
lighted  torches  and  carried  them  before.  The  judges  who  were 
with  them  said,  "  This  happens  to  all  who  go  to  the  first  place  ; 
as  they  approach,  the  fire' of  the  torches  becomes  more  dim,  and 
is  extinguished  in  that  place  by  the  light  of  heaven  flowing  in, 
which  is  a  sign  that  they  are  there;  the  reason  of  this  is,  because 
at  first  heaven  is  closed  to  them,  and  afterwards  is  opened."  They 
then  came  to  that  place,  and  when  the  torches  were  extinguished 
of  themselves,  they  saw  a  way  tending  obliquely  upwards  into 
heaven  :  this  those  entered  who  were  enraged  against  the  priests  ; 
among  the  first,  these  who  were  determined  adulterers,  after 
them  those  who  were  confirmed  adulterers ;  and  as  they  ascended, 
the  first  cried  out,  "  Follow ;"  and  those  who  followed  cried 
out,  "  Make  haste  ;"  and  the}'  pressed  forward.  After  near  an 
hour,  when  they  were  all  within  in  the  heavenly  society,  there 
appeared  a  gulph  between  them  and  the  angels  ;  and  the  light  of 
heaven  above  the  gulph  flowing  into  their  eyes,  opened  the  in- 
teriors of  their  minds,  whereby  they  were  bound  to  speak  as  they 
interiorly  thought ;  and  then  they  were  asked  by  the  angels, 
whether  they  acknowledged  that  God  is?  The  flrst,  win)  were 
determined  adulterers,  replied,  "  What  is  God  ?"  And  they 
looked  at  each  other,  and  said,  "  Which  of  you  has  seen  him?" 
The  second,  who  were  continued  adulterers,  said,  "  Are  not  all 
things  of  nature  ?  What  is  there  above  nature  but  the  sun  ?" 
And  instantly  the  angels  said  to  them,  "  Depart  from  us;  now 
you  yourselves  perceive  that  you  have  no  acknowledgement  of 
God:  when  you  descend,  the  interiors  of  your  mind  will  be  closed 
and  its  exteriors  opened,  and  then  you  can  speak  against  the 
391 


AND  ITS  SINFUL  PLEASURES 


500,  501 


interiors,  and  say  that  God  is.  Be  assured  that  as  soon  as  a  man 
actually  becomes  an  adulterer,  heaven  is  closed  to  him  ;  and 
when  heaven  is  closed,  God  is  not  acknowledged.  Hear  the  rea- 
son ;  every' filthy  principle  of  hell  is  from  adulterers,  and  it  stinks 
in  heaven  like  putrid  mire  of  the  streets."  On  hearing  these 
things  they  turned  themselves  and  descended  by  three  ways;  and 
when  they  were  below,  the  first  and  second  groups  conversing  to- 
gether said,  "The  priests  have  conquered  there;  but  we  know 
that  we  can  speak  of  God  equally  with  them  :  and  when  we  say 
that  he  is,  do  we  not  acknowledge  him  ?  The  interiors  and 
exteriors  of  the  mind,  of  which  the  angels  told  us,  are  devised 
fictions.  But  let  us  go  to  the  second  place  pointed  out  by  the 
judges,  where  a  way  is  open  into  heaven  to  those  who  have 
heaven  in  themselves,  thus  to  those  who  are  about  to  come  into 
heaven."  When  they  were  come  thither,  a  voice  proceeded  from 
that  heaven,  saying,  "  Shut  the  gates ;  there  are  adulterers  at 
hand."  Then  suddenly  the  gates  were  shut,  and  the  keepers 
with  sticks  in  their  hands  drove  them  away  ;  and  they  delivered 
the  three  priests,  against  whom  they  had  been  tumultuous,  from 
the  hands  of  their  keepers,  and  introduced  them  into  heaven  : 
and  instantly,  when  the  gates  were  open  for  the  priests,  there 
issued  from  heaven  upon  the  rebels  the  delightful  principle  of 
marriage,  which,  from  its  being  chaste  and  pure,  almost  deprived 
them  of  animation;  wherefore,  for  fear  of  fainting  away  through 
suffocation,  they  hastened  to  the  third  place,  concerning  which 
the  judges  said,  that  thence  there  was  a  way  to  hell ;  and  instantly 
there  issued  from  thence  the  delight  of  adultery,  whereby  those 
who  were  either  determined  or  confirmed  adulterers,  were  so 
vivified,  that  they  descended  as  it  were  dancing,  and  there  like 
swine  immersed  themselves  in  filth. 


ON  THE  LUST  OF  DEFLORATION. 

501.  THE  lusts  treated  of  in  the  four  following  chapters,  are 
not  only  lusts  of  adultery,  but  are  more  grievous  than  those  since 
they  exist  only  from  adulteries,  being  taken  to  after  adulteries 
are  become  loathsome ;  as  the  lust  of  defloration,  which  is  first 
treated  of,  and  which  cannot  previously  exist  with  any  one ;  in 
like  manner  the  lust  of  varieties,  the  lust  of  violation,  and  the 
lust  of  seducing  innocencies,  which  are  afterwards  treated  of. 
They  are  called  lusts,  because  according  to  the  quantity  and 
quality  of  the  lust  for  those  things,  such  and  so  great  is  their  ap- 
propriation. In  reference  specifically  to  the  lust  of  defloration,  its 
infamous  villairy  shall  be  made  manifest  from  the  following  con- 
siderations :  I.  The  state  of  a  maiden  or  undeflowered  woman 

395 


501—503 


ADULTEROUS  LOVE 


before  and  after  marriage.  II.  Virginity  is  the  croton  of  chas- 
tity, and  the  certificate  of  conjugial  love.  III.  Defloration, 
xoithout  a  view  to  marriage  as  an  end,  is  thevillany  of  a  robber 
IV.  The  lot  of  those  who  have  confirmed  themtdces  in  the  per' 
suasion  that  the  lust  of  defloration  is  not  an  evil  of  sin,  after  death 
is  grievous.    We  proceed  to  explain  them. 

502.  I.  The  state  of  a  maiden  ok  undeflowered  woiias 
before  and  after  marriage.  What  is  the  quality  of  the  state 
of  a  maiden,  before  she  has  heen  instructed  concering  the  various 
particulars  of  the  conjugial  torch,  has  been  made  known  to  ine  by 
wives  in  the  spiritual  world,  who  have  departed  out  of  the  natural 
world  in  their  infancy,  aud  have  been  educated  in  heaven.  They 
said,  that  when  they  arrived  at  a  marriageable  state,  from  seeing 
conjugial  partners  they  began  to  love  the  conjugial  life,  but  only 
for  the  end  that  they  might  be  called  wives,  and  might  maintain 
friendly  and  confidential  society  with  one  man  ;  and  also,  that 
being  removed  from  the  house  of  obedience,  they  might  become 
their  own  mistresses  :  they  also  said,  that  they  thought  of  mar- 
riage only  from  the  blessedness  of  mutual  friendship  and  confi- 
dence with  a  husband,  and  not  at  all  from  the  delight  of  any  flame; 
but  that  their  maiden  state  after  marriage  was  changed  into  a 
new  one,  of  which  they  previously  had  not  the  least  knowledge : 
and  they  declared,  that  this  was  a  state  of  the  expansion  of  all 
things  of  the  life  of  their  body  from  first  principles  to  last,  to  re- 
ceive the  gifts  of  their  husband,  and  to  unite  these  gifts  to  their 
own  life,  that  thus  they  might  become  his  love  and  his  wife  ;  and 
that  this  state  commenced  from  the  moment  of  defloration,  and 
that  after  this  the  flame  of  love  burned  to  the  husband  alone,  and 
that  they  were  sensible  of  the  heavenly  delights  of  that  expansion ; 
and  further,  that  as  each  wife  was  introduced  into  this  state  by 
1  er  own  husband,  and  as  it  is  from  him,  and  thereby  his  in  her- 
self, it  is  altogether  impossible  for  her  to  love  any  other  than  him 
f.loue.  From  this  account  it  was  made  manifest  what  is  the 
quality  of  the  state  of  maidens  before  and  after  marriage  in 
heaven.  That  the  state  of  maidens  and  wives  on  earth,  whose 
first  attachments  prove  successful,  is  similar  to  this  of  themaidens 
in  heaven,  is  no  secret.  What  maiden  can  know  that  new  state 
before  she  is  in  it  ?  Inquire,  and  you  will  hear.  The  case  is 
different  with  those  who  before  marriage  catch  allurement  from 
being  taught. 

503.  II.  Virginity  is  the  crown  of  chastity  and  the 
certificate  of  conjugial  love.  Virginity  is  called  the  crown 
of  chastity,  because  it  crowns  the  chastity  of  marriage  :  it  is  also 
the  badge  of  chastity  ;  wherefore  the  bride  at  the  nuptials  wears 
a  crown  on  her  head  :  it  is  also  a  badge  of  the  sanctity  of  mar- 
riage ;  for  the  bride,  after  the  maiden  flower,  gives  and  devotes 
herself  wholly  to  the  bridegroom,  at  that  time  the  husband,  ai  d 
the  husband  in  his  turn  gives  and  devotes  himself  wholly  to  the 

300 


ANT>  it?  PTXFtrt.  rr.FAsru^s. 


5C3,  504 


bride,  at  that  time  the  wife.  Virginity  is  also  called  the  certifi- 
cate of  conjugial  love,  because  a  certificate  has  relation  to  a  cove- 
nant ;  and  the  covenant  is,  that  love  ma}'  nnite  them  into  one 
man,  or  into  one  flesh.  The  men  themselves  also  before  marriage 
regard  the  virginity  of  the  bride  as  a  crown  of  her  chastity,  and 
as  a  certificate  of  conjngial  love,  and  as  the  very  dainty  from 
which  the  delights  of  that  love  are  about  to  commence  and  to  be 
perpetuated.  From  these  and  the  foregoing  considerations,  it  is 
manifest,  that  after  the  zone  is  taken  away,  and  the  virginity  is 
sipped,  a  maiden  becomes  a  wife,  and  if  not  a  wife,  she  becomes  a 
harlot;  for  the  new  state  into  which  she  is  then  introduced,  is  a 
state  of  love  for  her  husband,  and  if  not  for  her  husband,  it  is  a 
state  of  lust. 

504.  III.  Defloration,  without  a  view  to  marriage  as 
an  end,  is  the  villany  of  a  robber.  Some  adulterers  are  im- 
pelled by  the  cupidity  of  deflowering  maidens,  and  thence  also  of 
deflowering  young  girls  in  their  state  of  innocence  :  the  entice- 
ments offered  are  either  persuasions  suggested  by  pimps,  or 
presents  made  b}r  the  men,  or  promises  of  marriage ;  and  those 
men  after  defloration  leave  them,  and  continually  seek  for  other;  : 
moreover,  they  are  not  delighted  with  the  objects  they  have  left, 
but  with  a  continual  supply  of  new  ones ;  and  this  lust  increases 
even  till  it  becomes  the  chief  of  the  delights  of  their  flesh.  They 
add  also  to  the  above  this  abominable  deed,  that  by  various  cun- 
ning artifices  they  entice  maidens  about  to  be  married  or  imme- 
diately, after  marriage,  to  offer  them  the  first-fruits  of  marriage, 
which  also  they  thus  filthily  defile.  I  have  heard  also,  that  when 
that  heat  with  its  potency  has  failed,  they  glory  in  the  number  of 
virginities,  as  in  so  many  golden  fleeces  of  Jason.  This  villany, 
which  is  that  of  committing  a  rape,  since  it  was  begun  in  an  age 
of  strength,  and  afterwards  confirmed  by  boastings,  remains 
rooted  in,  and  thereby  infixed  after  death.  What  the  quality  of 
this  villany  is,  appears  from  what  was  said  above,  that  virginity 
is  rhe  crown  of  chastity,  the  certificate  of  future  conjugial  love, 
and  that  a  maiden  devotes  her  soul  and  life  to  him  to  whom  she 
devotes  it;  conjugial  friendship  and  the  confidence  thereof  are 
also  founded  upon  it.  A  woman  likewise,  deflowered  by  a  man 
of  the  above  description,  after  this  door  of  conjugial  love  is  broken 
through,  loses  all  shame,  and  becomes  a  harlot,  which  is  likewise 
to  be  imputed  to  the  robber  as  the  cause.  Such  robbers,  if,  after 
having  run  through  a  course  of  lewdness  and  profanation  of 
chastity,  they  apply  their  minds  (animus)  to  marriage,  have  no 
either  object  in  their  mind  (mens)  than  the  virginity  of  her  who 
is  to  be  their  married  partner;  and  when  they  have  attained  this 
object,  they  loathe  both  bed  and  chamber,  yea  also  the  whole 
female  sex,  except  young  girls :  and  whereas  such  are  violators 
of  marriage,  and  despisers  of  the  female  sex,  and  thereby  spiritual 
lubbers,  it  is  evident  that  the  divine  Nemesis  pursues  them. 

397 


505 


ADULTEROUS  LOVE 


505.  IV.  The  lot  of  those  who  have  confirmed  them- 
selves in  the  persuasion  that  the  lust  of  defloration  is 
not  an  evil  of  sin,  after  death  is  grievous.  Their  lot  is  this  : 
after  they  have  passed  the  first  time  of  their  stay  in  the  spiritual 
world,  which  is  a  time  of  modesty  and  morality,  because  spent  in 
company  with  angelic  spirits,  they  are  next,  from  their  externals, 
led  into  their  internals,  and  in  this  case  into  the  concupiscences 
with  which  they  had  been  ensnared  in  the  world,  and  the  angelic 
spirits  into  theirs,  to  the  intent  that  it  may  appear  in  what  degree 
they  had  been  ensnared ;  and  if  a  lesser  degree,  that  after  they 
have  been  let  into  them,  they  may  be  let  out  again,  and  may  be 
covered  with  shame.  But  those  who  had  been  principled  in  this 
malignant  lust  to  such  a  degree  as  to  be  made  sensible  of  its 
eminent  delight,  and  to  make  a  boast  of  those  thefts  as  of  the 
choicest  spoils,  do  not  suffer  themselves  to  be  drawn  away  from 
it;  wherefore  they  are  let  into  their  freedom,  and  then  they  in- 
stantly wander  about,  and  inquire  after  brothels,  and  also  enter 
them  when  they  are  pointed  out ;  (these  brothels  are  on  the  sides 
of  hell :)  but  when  the}'  meet  with  none  but  prostitutes  there,  they 
go  away,  and  inquire  where  there  are  maidens ;  and  then  they  are 
carried  to  harlots,  who  by  phantasy  can  assume  supereminent 
beauty,  and  a  florid  girlish  complexion,  and  boast  themselves  of 
being  maidens;  and  on  seeing  these  they  burn  with  desire  towards 
them  as  they  did  in  the  world  :  wherefore  they  bargain  with 
them ;  but  when  they  are  about  to  enjoy  the  bargain,  the  phan- 
tasy induced  from  heaven  is  taken  away,  and  then  those  pre- 
tended maidens  appear  in  their  own  deformity,  monstrous  and 
dark,  to  whom  nevertheless  they  are  compelled  to  cleave  for  a 
time  :  those  harlots  are  called  sirens.  But  if  by  such  fascinations 
they  do  not  suffer  themselves  to  be  draw  away  from  that  wild 
lust,  they  are  cast  down  into  the  hell  lying  to  the  south  and  west, 
beneath  the  hell  of  the  crafty  courtezans,  and  there  they  are  as- 
sociated with  their  companions.  I  have  also  been  permitted  to 
see  them  in  that  hell,  and  have  been  told  that  many  of  noble 
descent,  and  the  more  opulent,  are  therein ;  but  as  they  had 
been  such  in  the  world,  all  remembrance  of  their  descent  and  of 
the  dignity  derived  from  their  opulence  is  taken  from  them,  and 
a  persuasion  is  induced  on  them  that  they  have  been  vile  slaves, 
and  thence  were  unworthy  of  all  honor.  Among  themselves  in- 
deed they  appear  as  men :  but  when  seen  by  others,  who  are 
allowed  to  look  in  thither,  they  appear  as  apes,  with  a  stern  look 
instead  of  a  courteous  one,  and  a  horrid  countenance  instead  of 
one  of  pleasantry.  They  walk  with  their  loins  contracted,  and 
thereby  bent,  the  upper  part  of  the  body  hanging  forward  in  front, 
as  if  they  were  ready  to  fall,  and  they  emit  a  disagreeable  smell. 
Tlioy  loathe  the  sex,  and  turn  away  from  those  they  see  ;  for  tiiey 
l  ave  no  desire  tow  ards  them.    Such  thev  appear  when  seen  near 

3Utj 


AND  ITS  SINFUL  PLEASURES. 


505— 50  S 


at  hand ;  but  when  viewed  from  afar,  they  appear  like  dogs  of 
indulgences,  or  whelps  of  delight;  and  there  is  also  heard  some- 
what like  barking  in  the  tone  of  their  speech. 


ON  THE  LUST  OF  VARIETIES. 

506.  The  lust  of  varieties  here  treated  of,  does  not  mean  the 
lust  of  fornication,  which  was  treated  of  above  in  its  proper  chap- 
ter :  the  latter  lust,  notwithstanding  its  being  usually  promis- 
cuous and  vague,  still  does  not  occasion  the  lust  of  varieties, 
unless  when  it  is  immoderate,  and  the  fornicator  looks  to  num- 
ber, and  boas's  thereof  from  a  principle  of  cupidity.  This  idea 
causes  a  beginning  of  this  lust;  but  what  its  quality  is  as  it  ad- 
vances, cannot  be  distinctly  perceived,  unless  in  some  such  series 
as  the  following :  I.  By  the  last  of  varieties  is  meant  the  entirely 
dissolute  lust  of  adultery.  II.  That  lust  is  love  and  at  the  same 
time  loathing  in  regard  to  the  sex.  III.  That  lust  altogether  an- 
nihilates conjvgial  love  appertaining  to  itself.  IV.  The  lot  of 
those  [who  have  been  addicted  to  that  lust],  after  death,  is  miser- 
able, since  they  have  not  the  inmost  principle  of  life.  We  proceed 
to  an  explanation  of  each  article. 

507.  I.  By  the  lust  of  varieties  is  meant  the  entirely 
dissolute  lust  of  adultery.  This  lust  insinuates  itself  with 
those  who  in  youth  have  relaxed  the  bonds  of  modesty,  and  have 
had  opportunities  of  association  with  many  loose  women,  espe- 
cially if  they  have  not  wanted  the  means  of  satisfying  their  pecu- 
niary demands.  They  implant  and  root  this  lust  in  themselves 
by  immoderate  and  unlimited  adulteries,  and  by  shameless 
thoughts  concerning  the  love  of  the  female  sex,  and  by  confirm- 
ing themselves  in  the  idea  that  adulteries  are  not  evils,  and  not 
at  all  sins.  This  lust  increases  with  them  as  it  advances,  so  much 
so  that  they  desire  all  the  women  in  the  world,  and  wish  for 
whole  troops,  and  a  fresh  one  every  day.  Whereas  this  love 
separates  itself  from  the  common  love  of  the  sex  implanted  in 
every  man,  and  altogether  from  the  love  of  one  of  the  sex,  which 
is  conjugial  love,  and  inserts  itself  into  the  exteriors  of  the 
heart  as  a  delight  of  love  separate  from  those  loves,  and  yet  de- 
rived from  them  ;  therefore  it  is  so  thoroughly  rooted  in  the 
cuticles,  that  it  remains  in  the  touch  when  the  powers  are  decayed. 
Persons  addicted  to  this  lust  make  light  of  adulteries  ;  wherefore 
they  think  of  the  whole  female  sex  as  of  a  common  harlot,  and  ot 
marriage  as  of  a  common  harlotry,  and  thereby  mix  immodesty 
in  modesty,  and  from  the  mixture  grow  insane.  From  these  con- 
siderations it  is  evident  what  is  here  meant  by  the  lust  of  varieties, 
that  it  is  the  lust  of  entirely  dissolute  adultery. 

508.    II.  That  lust  is  love  and  at  the  same  time  loath 

399 


508—510 


ADULTEROUS  LOVE 


ing  in  regard  to  the  sex.  Persons  addicted  to  that  lust  have  a 
love  for  the  sex,  because  they  derive  variety  from  the  sex ;  and 
they  have  a  loathing  for  the  sex,  because  after  enjoying  a  woman 
they  reject  her  and  lust  after  others.  This  obscene  lust  burns 
towards  a  fresh  woman,  andafterburning.it  grows  cold  towards 
her  ;  and  cold  is  loathing.  That  this  lust  is  love  and  at  the  same 
time  loathing  in  regard  to  the  sex,  may  be  illustrated  as  follows: 
set  on  the  left  side  a  company  of  the  women  whom  they  have  en- 
joyed, and  on  the  right  side  a  company  of  those  whom  they  have 
not ;  would  not  they  look  at  the  latter  company  from  love,  but  at 
the  former  from  loathing?  and  yet  each  company  is  the  sex. 

509.  III.  That  lust  altogether  annihilates  conjugiai 
love  appertaining  to  itself.  The  reason  of  this  is,  because 
that  lust  is  altogether  opposite  to  conjugiai  love,  and  so  opposite, 
that  it  not  only  rends  it  asunder,  but  as  it  were  grinds  it  to  pow- 
der, and  thereby  annihilates  it:  for  conjugiai  love  is  confined  to 
one  of  the  sex  ;  whereas  that  lust  does  not  stop  at  one,  but  within 
an  hour  or  a  clay  is  as  intensely  cold  as  it  was  before  hot  towards 
her;  and  since  cold  is  loathing,  the  latter  by  forced  cohabitation 
and  dwelling  together  is  so  accumulated  as  to  become  nauseous, 
and  thus  conjugiai  love  is  consumed  to  such  a  degree  that  nothing 
of  it  is  left.  From  these  considerations  it  may  be  seen,  that  this 
lust  is  fatal  to  conjugiai  love;  and  as  conjugiai  love  constitutes 
the  inmost  principle  of  life  with  man,  that  it  is  fatal  to  his  life; 
and  that  that  lust,  by  successive  interceptions  and  closings  of  the 
interiors  of  the  mind,  at  length  becomes  cuticular,  and  thus 
merely  alluring ;  while  the  faculty  of  understanding  or  rationality 
still  remains. 

510.  IV.  The  lot  of  those  [who  have  been  addicted  to 

THAT    LU6T]  AFTER   DEATH  IS  MISERABLE,  SINCE    THEY  HAVE  NOT 

the  inmost  principle  of  life.  Every  one  has  excellence  of 
life  according  to  his  conjugiai  love;  for  that  excellence  conjoins 
itself  with  the  life  of  the  wife,  and  by  conjunction  exalts  itself; 
but  as  with  those  of  whom  we  are  speaking  there  does  not  remain 
the  least  principle  of  conjugiai  love,  and  consequently  not  any- 
thing of  the  inmost  principle  of  life,  therefore  their  lot  after  death 
is  miserable.  After  parsing  a  certain  period  of  time  in  their  ex- 
ternals, in  which  they  converse  rationally  and  act  civilly,  they  are 
let  into  their  internals,  and  in  this  case  into  a  similar  lust  and  its 
delights,  in  the  same  degree  as  in  the  world :  for  every  one  after 
death  is  let  into  the  same  state  of  life  which  he  had  appro- 
priated to  himself,  to  the  intent  that  he  may  be  withdrawn 
from  it;  for  no  one  can  be  withdrawn  from  this  evil,  unless  he 
has  first  been  led  into  it ;  if  he  were  not  to  be  led  into  it,  the  evil 
would  conceal  itself,  and  defile  the  interiors  of  the  mind,  and 
spread  itself  as  a  plague,  and  would  next  burst  through  all  barriers 
and  destroy  the  external  principles  of  the  body.  For  this  end 
there  are  opened  to  them  brothels,  which  are  on  the  side  of  hell. 
400 


AND  ITS  SINFUL  PLEASURES. 


510,  511 


where  there  arc  harlots  with  whom  they  have  an  opportunity  of 
varying  their  lusts ;  hut  this  is  granted  with  the  restriction  to 
one  harlot  in  a  day,  and  under  a  penalty  in  case  of  communica- 
tion with  more  than  one  on  the  same  day.  Afterwards,  when 
from  examination  it  appears  that,  that  lust  is  so  inbred  that  they 
cannot  be  withdrawn  from  it,  they  are  conveyed  to  a  certain  place 
which  is  next  above  the  hell  assigned  for  them,  and  then  they 
appear  to  themselves  as  if  they  fall  into  a  swoon,  and  to  others  as 
if  they  fall  down  with  the  face  upward  ;  and  also  the  ground  be- 
neath their  backs  is  actually  opened,  and  they  are  absorbed,  and 
sink  down  into  hell  among  their  like  ;  thus  they  are  gathered  to 
their  own.  I  have  been  permitted  to  see  them  there,  and  like- 
wise to  converse  with  them.  Among  themselves  the}T  appear  as 
men,  which  is  granted  them  lest  they  should  be  a  terror  to  their 
companions  ;  but  at  a  certain  distance  they  seem  to  have  white 
faces  consisting  only  of  skin,  and  this  because  they  have  no  spi- 
ritual life  in  them,  which  every  one  has  according  to  the  conjugial 
principle  sown  in  Him.  Their  speech  is  dry,  parched,  and  sor- 
rowful :  when  they  are  hungry,  they  lament ;  and  their  lamenta- 
tions are  heard  as  a  peculiar  clashing  noise.  Their  garments  are 
tattered,  and  their  lower  garments  are  drawn  above  the  belly 
round  about  the  breast ;  because  they  have  no  loins,  but  their 
ankles  commence  from  the  region  of  the  bottom  of  the  belly  :  the 
reason  of  tin's  is,  because  the  loins  with  men  {liomines)  correspond 
to  conjugial  love,  and  they  are  void  of  this  love.  They  said  that 
they  loathe  the  sex  on  account  of  their  having  no  potency. 
Nevertheless,  among  themselves  they  can  reason  as  from  ration- 
ality ;  but  since  they  are  cutaneous,  they  reason  from  the  fallacies 
of  the  senses.  This  hell  is  in  the  western  quarter  towards  the 
north.  These  same  persons,  when  seen  from  afar,  appear  not  as 
men  or  as  monsters,  but  as  frozen  substances.  It  is  however  to 
be  observed,  that  those  become  of  this  description  who  have  in- 
dulged in  the  above  lust  to  such  a  degree  as  to  rend  and  annihi- 
late in  themselves  the  conjugial  human  principle. 


ON  THE  LUST  OF  VIOLATION. 


511.  The  lust  of  violation  does  not  mean  the  lust  of  deflora- 
tion, which  is  theviolation  of  virginities,  but  not  of  maidens  when 
it  is  effected  from  consent ;  whereas  the  lust  of  violation,  which 
is  here  treated  of,  retreats  in  consequence  of  consent,  and  is 
sharpened  in  consequence  of  refusal  ;  and  it  is  the  passion  of  vio- 
lating all  women  whatever,  who  altogether  refuse,  and  violently 
resist,  whether  they  he  maidens,  or  widows,  or  wives.  Persons 
addicted  to  this  hist  are  like  robbers  and  pi  rates,  who  are  deKghted 

+0t 


511,  512 


ADULTEROUS  LOVE 


with  spoil  and  plunder,  and  not  with  what  is  given  and  justly  ac- 
quired ;  and  they  are  like  malefactors,  who  covet  what  is  disal- 
lowed and  forbidden,  and  despise  what  is  allowed  and  granted. 
These  violators  are  altogether  averse  to  consent,  and  are  set  on 
fire  by  resistance,  which  if  they  observe  to  be  not  internal,  the 
.ardor  of  their  lust  is  instantly  extinguished,  as  fire  is  by  water 
•thrown  upon  it.  It  is  well  known,  that  wives  do  not  sponta- 
neously submit  themselves  to  the  disposal  of  their  husbands  as  to 
the  ultimate  effects  of  love,  and  that  from  prudence  they  resist  as 
tthey  would  resist  violation,  to  the  end  that  they  may  take  away 
from  their  husbands  the  cold  arising  from  the  consideration  of 
•enjoyments  being  cheap  in  consequence  of  being  continually 
allowed,  and  also  in  consequence  of  an  idea  of  lasciviousness  on 
(their  part.  These  repugnancies,  although  they  enkindle,  still  are 
not  the  causes,  but  only  the  beginnings  of  this  lust:  its  cause  is, 
that  after  conjngial  love  and  also  adulterous  love  have  grown  in- 
sipid by  practice,  they  are  willing,  in  order  that  those  loves  may 
be  repaired,  to  be  set  on  fire  by  absolute  repugnances.  This  lust 
thus  begun,  afterwards  increases,  and  as  it  increases  it  despises 
and  breaks  through  all  bounds  of  the  love  of  the  sex,  and  exter- 
minates itself,  and  from  a  lascivious,  corporeal,  and  fleshly  love, 
becomes  cartilaginous  and  bony  ;  and  then,  from  the  periosteum?, 
which  have  an  acute  feeling,  it  becomes  acute.  Nevertheless  this 
Inst  is  rare,  because  it  exists  only  with  those  who  had  entered  into 
the  married  state,  and  then  had  lived  in  the  practice  of  adul- 
teries until  they  became  insipid.  Besides  this  natural  cause  of 
this  lust,  there  is  also  a  spiritual  cause,  of  which  something  will 
be  said  in  what  follows. 

512.  The  lot  of  persons  of  this  character  after  death  is  as  fol- 
lows :  these  violators  then  separate  themselves  from  those  who  are 
in  the  limited  love  of  the  sex,  and  altogether  from  those  who  arc 
ill  conjugial  love,  thus  from  heaven  :  afterwards  they  are  sent  to 
t!ie  most  cunning  harlots,  who  not  only  by  persuasion,  but  also 
by  imitation  perfectly  like  that  of  a  stage-player,  can  feign  and 
represent  as  if  they  were  chastity  itself.  These  harlots  clearly 
discern  those  who  are  principled  in  the  above  lust :  in  their  pre- 
sence they  speak  of  chastity  and  its  value  ;  and  when  the  violator 
conies  near  and  touches  them,  they  are  full  of  wrath,  and  fly  away 
as  through  terror  into  a  closet,  where  there  is  a  couch  and  a  bed, 
and  slightly  close  the  door  after  them,  and  recline  themselves; 
and  hence  by  their  art  they  inspire  the  violator  with  an  ungo- 
vernable desire  of  breaking  down  the  door,  of  rushing  in,  and 
attacking  them  ;  and  when  this  is  effected,  the  harlot  raising 
herself  erect  with  the  violator  begins  to  fight  with  her  hands 
and  nails,  tearing  his  face,  rendi'.g  his  clothes,  and  with  a  furious 
voice  crying  to  the  harlots  her  companions,  as  to  her  female  ser- 
vants, for  assistance,  and  opening  the  window  with  a  loud  outcry 
ol  thief,  robber,  and  murderer;  and  when  the  violator  is  at  hand, 
402 


AND  ITS  SINFUL  PLEASURES. 


512,  513 


she  bemoans  herself  and  weeps  :  and  after  violation  she  prostrates 
herself,  howls,  and  calls  out  that  she  is  undone,  and  at  the  same 
time  threatens  in  a  serious  tone,  that  unless  he  expiates  the  vio- 
lation by  paying  a  considerable  sum,  she  will  attempt  his  destruc- 
tion. While  they  are  engaged  in  these  venereal  scenes,  they 
appear  at  a  distance  like  cats,  which  nearly  in  like  manner  before 
their  conjunctions  combat  together,  run  forward,  and  make  an 
outcry.  After  some  such  brothel-contests,  they  are  taken  away, 
and  conveyed  into  a  cavern,  where  they  are  forced  to  some  work : 
but  as  their  smell  is  offensive,  in  consequence  of  having  rent 
asunder  the  conjugial  principle,  which  is  the  chief  jewel  of  human 
life,  they  are  sent  to  the  borders  of  the  western  quarters,  where  at 
a  certain  distance  they  appear  lean,  as  if  consisting  of  bones 
covered  over  with  skin  only;  but  when  seen  at  a  distance  they 
appear  like  panthers.  When  I  was  permitted  to  see  them  nearer, 
I  was  surprised  that  some  of  them  held  books  in  their  hands,  and 
were  reading  ;  and  I  was  told  that  this  is  the  case,  because  in  the 
world  they  said  various  things  concerning  the  spiritual  things  of 
the  church,  and  yet  defiled  them  by  adulteries,  even  to  their 
extremities,  and  that  such  was  the  correspondence  of  this  lust 
with  the  violation  of  spiritual  marriage.  But  it  is  to  be  observed, 
that  the  instances  of  those  who  are  principled  in  this  lust  are 
rare:  certain  it  is,  that  women,  because  it  is  unbecoming  for 
them  to  prostitute  love,  are  repugnant  thereto,  and  that  repug- 
nance enervates ;  nevertheless  this  is  not  from  any  lust  of  violation. 


ON  THE  LUST  OF  SEDUCING  INNOCENCIES, 

513.  The  lust  of  seducing  innocencies  is  neither  the  lust  of 
defloration,  nor  the  lust  of  violation,  but  is  peculiar  and  singular 
by  itself;  it  prevails  more  especially  with  the  deceitful.  The 
women,  wdio  appear  to  them  as  innocencies,  are  such  as  regard  the 
evil  of  adultery  as  an  enormous  sin,  and  who  therefore  highlv 
prize  chastity,  and  at  the  same  time  piety  :  these  women  are 
the  objects  which  setthem  on  fire.  In  Koman  Catholic  countries 
there  are  maidens  devoted  to  the  monastic  life  ;  and  because  they 
believe  these  maidens  to  be  pious  innocencies  above  the  rest  of 
their  sex,  they  view  them  as  the  dainties  and  delicacies  of  their 
lust.  With  a  view  of  seducing  either  the  latter  or  the  former, 
because  they  are  deceitful,  they  first  devise  arts,  and  next,  when 
they  have  well  digested  them,  without  receiving  any  check  from 
shame,  they  practise  them  as  from  nature.  These  arts  are  prin- 
cipally pretences  of  innocence,  love,  chastity,  and  piety  ;  by  these 
and  other  cunning  stratagems,  they  enter  into  the  interior  friend- 
ship of  such  women,  and  thence  into  their  love,  which  they  change 

±03 


513,  514 


ADULTEKOCS  LOVE 


from  spiritual  into  natural  by  various  persuasions  and  at  the  same 
time  by  insinuations,  and  afterwards  into  corporeal-carnal  by 
irritations,  and  then  they  take  possession  of  them  at  pleasure  ; 
and  when  they  have  attained  this  end,  they  rejoice  in  heart,  and 
make  a  mock  of  those  whom  they  have  violated. 

514.  The  lot  of  these  seducers  after  death  is  sad,  since  such 
seduction  is  not  only  impiety,  but  also  malignity.  After  they 
have  passed  through  their  first  period  in  the  spiritual  world, 
which  is  in  externals,  wherein  they  excel  many  others  in  the 
elegance  of  their  manners  and  the  courteousness  of  their  speech, 
they  are  reduced  to  another  period  of  their  life,  which  is  in  in- 
ternals, wherein  their  lust  is  set  at  liberty,  and  commences  its 
sport;  and  then  they  are  first  conveyed  to  women  who  had  made 
vows  of  chastity,  and  with  these  they  are  examined  as  to  the  qua- 
lity of  their  malignant  concupiscence,  to  the  intent  that  they  may 
not  be  judged  except  on  conviction :  when  they  are  made  sensible 
of  the  chastity  of  those  women,  their  deceit  begins  to  act,  and  to 
attempt  its  crafty  arts  ;  but  as  this  is  to  no  purpose,  they  depart 
from  them.  They  are  afterwards  introduced  to  women  of  genuine 
iunocence  ;  and  when  they  attempt  to  deceive  these  in  like  man- 
ner, by  virtue  of  a  power  given  to  those  women,  they  are  heavily 
fined  ;  for  they  occasion  in  their  hands  and  feet  a  grievous  numb- 
ness; likewise  in  their  necks,  and  at  length  make  them  feel  as  it 
were  a  swoon  ;  and  when  they  have  inflicted  this  punishment,they 
run  away  and  escape  from  the  sufferers.  After  this  there  is  a  way 
opened  to  them  to  a  certain  company  of  courtezans,  who  have 
been  versed  in  the  art  of  cunningly  feigning  innocence  :  and  these 
first  expose  them  to  laughter  among  themselves,  and  at  length 
after  various  engagements  suffer  themselves  to  be  violated.  After 
some  such  scenes,  a  third  period  takes  place,  which  is  that  of 
judgement;  and  in  this  case,  being  convicted,  they  sink  down,  and 
are  gathered  to  their  like  in  the  hell  which  is  in  the  northern 
quarter,  and  there  they  appear  at  a  distance  like  weasels;  but  if 
they  have  allured  by  deceit,  they  are  conveyed  down  from  this 
hell  to  that  of  the  deceitful,  which  is  in  the  western  quarter  at  a 
depth  to  the  back;  in  this  hell  they  appear  at  a  distance  like 
>erpents  of  various  kinds  ;  and  the  most  deceitful  like  vipers:  but 
in  the  hell  into  which  I  was  permitted  to  look,  they  appeared  to 
me  as  if  they  were  ghastly  pale,  with  faces  of  chalk  :  and  as  they 
are  mere  concupiscences,  they  do  not  like  to  speak :  and  if  they 
do  speak,  they  only  mutter  and  stammer  various  things,  which 
are  understood  by  none  but  their  companions  who  are  near  them ; 
but  presently,  as  they  sit  or  stand,  they  make  themselves  unseen, 
and  ny  about  in  the  cavern  like  phantoms;  for  on  this  occasion 
they  are  in  phantasy,  and  phantasy  appears  to  fly:  after  flying 
they  rest  themselves,  and  then,  what  is  wonderful,  one  does  nut 
know  another  ;  the  cause  of  this  is,  because  they  are  principled 
in  deceit,  and  deceit  does  not  believe  another,  and  thereby  with- 
404 


AND  ITS  SINFUL  PLEASURES. 


514— 51 S 


draws  itself.  When  they  are  made  sensible  of  any  thing  pro- 
ceeding from  conjugial  love,  they  fly  away  into  hiding  places  and 
conceal  themselves.  They  are  also  void  of  all  love  of  the  sex,  and 
are  real  impotencies,  and  are  called  infernal  genii. 


ON  THE  CORRESPONDENCE  OF  ADULTERIES  WITH  THE 
VIOLATION  OF  SPIRITUAL  MARRIAGE. 

515.  I  should  here  say  something,  in  the  way  of  preface, 
concerning  correspondence ;  but  the  subject  does  not  properly 
belong  to  the  present  work.  The  nature  and  meaning  of  cor- 
respondence znay  be  seen  in  a  brief  summary  above,  n.  76,  and 
n.  342;  and  fully  in  the  Apocalypse  Revealed,  from  beginning 
to  end,  that  it  is- between  the  natural  sense  of  the  Word  and  the 
spiritual  sense.  That  in  the  Word  there  is  a  natural  and  a  spi- 
ritual sense,  and  a  correspondence  between  them,  has  been  demon- 
strated in  the  Doctrine  of  the  New  Jerusalem  concerning 
the  Sacred  Scripture,  and  especially,  n.  5 — 26. 

516.  The  spiritual  marriage  means  the  marriage  of  the  Lord 
and  the  church,  spoken  of  above,  n.  116 — 131 ;  and  hence  also 
the  marriage  of  good  and  truth,  likewise  spoken  of  above,  n.  83 
— 102  ;  and  as  this  marriage  of  the  Lord  and  the  church,  and 
the  consequent  marriage  of  good  and  truth,  is  in  everything  of  the 
Word,  it  is  the  violation  of  this  which  is  here  meant  by  the  vio- 
lation of  the  spiritual  marriage  ;  for  the  church  is  from  the  Word, 
and  the  Word  is  the  Lord  :  the  Lord  is  the  Word,  because  he 
is  divine  good  and  divine  truth  therein.  That  the  Word  is  that 
marriage,  may  be  seen  fully  confirmed  in  the  Doctrine  of  the 
New  Jerusalem  concerning  the  Sacred  Scripture,  n.  80 — 90. 

517.  Since  therefore  the  violation  of  the  spiritual  marriage  is 
the  violation  of  the  Word,  it  is  evident  that  this  violation  is  the 
adulteration  of  good  and  the  falsification  of  truth,  for  the  spiritual 
marriage  is  the  marriage  of  good  and  truth  ;  whence  it  follows, 
that  when  the  good  of  the  Word  is  adulterated,  and  its  truth 
falsified,  the  above  marriage  is  violated.  How  this  violation  is 
effected,  and  by  whom,  is  in  some  measure  evident  from  what 
follows. 

518.  Above,  in  treating  of  the  marriage  of  the  Lord  and  the 
church,  n.  116,  and  the  following  numbers,  and  in  treating  of  the 
marriage  of  good  and  truth,  n.  83,  and  the  following  numbers,  ic 
was  shewn,  that  that  marriage  corresponds  to  marriages  in  the 
world:  hence  it  follows,  that  the  violation  of  that  marriage  cor- 
responds to  whoredoms  and  adulteries.  That  this  is  the  case,  is 
very  manifest  from  the  Word  itself,  in  that  whoredoms  and  adul- 
teries there  signify  the  falsifications  of  truth  and  the  adulterations 

405 


5  IS — 521  ADULTEROUS  LOVE 

of  good,  as  may  be  plainly  seen  from  numerous  passages  adduced 
out  of  the  Word  in  the  Apocalypse  Revealed,  n.  134. 

519.  The  Word  is  violated  by  those  in  the  Christian  church 
who  adulterate  its  goods  and  truths  ;  and  those  do  this  who  sepa- 
rate truth  from  good  and  good  from  truth ;  also,  who  assume 
and  confirm  appearances  of  truth  and  fallacies  for  genuine  truths ; 
and  likewise,  who  know  truths  of  doctrine  derived  from  the  Word, 
and  live  evil  lives ;  not  to  mention  other  like  cases.  These  vio- 
lations of  the  Word  and  the  church  correspond  to  the  prohibited 
degrees,  mentioned  in  Levit.,  chap,  xviii. 

520.  As  the  natural  principle  and  the  spiritual  appertaining 
to  every  man  {homo),  cohere  as  soul  and  body,  (for  a  man  with- 
out the  spiritual  principle  which  flows  into  and  vivifies  his  natural 
principle,  is  not  a  man),  it  hence  follows,  that  whoever  is  in  spi- 
rirual  marriage  is  also  in  happy  natural  marriage;  and  on  the 
contrary,  that  whoever  is  in  spiritual  adultery  is  also  in  natural 
adultery,  and  whoever  is  in  natural  adultery  is  also  in  spiritual 
adultery.  Now  since  all  "who  are  in  hell  are  in  the  nuptial  con- 
nection of  evil  and  the  false,  and  this  is  essential  spiritual  adul- 
tery ;  and  all  who  are  in  heaven  are  in  the  marriage  of  good  and 
truth,  and  this  is  esential  marriage  ;  therefore  hell  in  the  total  isi 

called  adulterv,  and  heaven  in  the  total  is  called  marriage. 
******* 

521.  To  the  above  shall  be  added  this  memorable  relation. 
My  sight  being  opened,  I  saw  a  shady  forest,  and  therein  a  crowd 
of  satyrs  :  the  satyrs  as  to  their  breasts  were  rough  and  hairy,  and 
as  to  their  feet  some  were  like  calves,  some  like  panthers,  and  some 
like  wolves,  and  they  had  beasts'  claws  instead  of  toes.  These 
■were  running  to  and  fro  like  wild  beasts,  crying  out,  "  Where  are 
the  women  ?"  and  instantly  I  saw  some  harlots  who  were  ex- 
pecting them,  and  who  in  various  ways  were  monstrous.  The 
satyrs  ran  towards  them,  and  laid  hold  of  them,  dragging  them 
into  a  cavern,  which  was  in  the  midst  of  the  forest  deep  beneath 
the  earth  ;  and  upon  the  ground  round  about  the  cavern  lay  a 
great  serpent  in  spiral  foldings,  breathing  poison  into  the  cavern:  in 
tiie  branches  of  the  forest  above  the  serpent  dismal  birds  of  night 
croaked  and  screeched.  But  the  satyrs  and  harlots  did  not  see 
these  things,  because  they  were  the  correspondences  of  their  lasci- 
viousnesses,  and  therefore  their  usual  appearances  at  a  distance. 
Afterwards  they  came  out  of  the  cavern,  and  entered  a  certain 
low  cottage,  which  was  a  brothel ;  and  then  being  separated  from 
the  harlots  they  talked  together,  and  I  listened  ;  for  conversation 
in  the  spiritual  world  may  be  heard  by  a  distant  person  as  if  he 
was  present,  the  extent  of  space  in  that  world  being  only  an  ap- 
pearance. They  talked  about  marriages,  nature,  and  religion. 
Those  who  as  to  the  feet  appeared  like  calves,  spoke  concerning 
marriages,  and  said,  "What  are  marriages  but  licit  adulteries  i 
and  what  is  sweeter  than  adulterous  hypocrisies,  and  the  making 

4jo' 


AND  ITS  SINFUL  PLEASURES. 


521 


fools  of  husbands  ?"  At  this  the  rest  clapped  their  hands  with  a 
loud  laugh.  The  satyrs  who  as  to  the  feet  appeared  as  panthers, 
spoke  concerning  nature,  and  said,  "What  is  there  but  nature? 
What  distinction  is  there  betwen  a  man  and  a  beast,  except  that 
a  man  can  speak  articulately  and  a  beast  sonorously  ?  Does  not 
each  derive  life  from  heat,  and  understanding  from  light,  by  the 
operation  of  nature?"  Hereupon  therest  exclaimed,  "Admirable! 
you  speak  from  judgement."  Those  who  as  to  the  feet  appeared 
like  wolves,  spoke  concerning  religion,  saying,  "What  is  God 
or  a  divine  principle,  but  the  inmost  principles  of  nature  in  action? 
"What  is  religion  but  a  device  to  catch  and  bind  the  vulgar?" 
Hereupon  the  rest  vociferated,  "  Bravo  !"  After  a  few  minutes 
they  rushed  forth,  and  in  so  doing  they  saw  me  at  a  distance  look- 
ing attentively  at  them.  Being  provoked  at  this,  they  ran  out 
from  the  forest,  and  with  a  threatening  countenance  directed  their 
course  hastily  towards  me,  and  said,  "What  are  you  doing  heve, 
listening  to  our  whispers?"  I  replied,  "Why  should  i  not? 
what  is  to  hinder  me  ?  you  were  only  talking  tog(  ther :"  and  I 
related  what  I  had  heard  from  them.  Hereupon  their  minds 
(animi)  were  appeased,  which  was  through  fear  lest  their  senti- 
mentsshould  be  divulged ;  and  then  they  began  to  speak  modestly 
and  to  act  bashfully  ;  from  which  circumstance  I  knew  that  they 
were  not  of  mean  descent  but  of  honorable  birth ;  and  then  I  told 
them,  how  I  saw  them  in  the  forest  as  satyrs,  twenty  as  calf- 
satyrs,  six  as  panther-satyrs,  and  four  as  wolf-satyrs  ;  they  were 
thirty  in  number.  They  were  surprised  at  this,  because  they  saw 
themselves  there  as  men,  and  nothing  else,  in  like  manner  as  they 
saw  themselves  here  with  me.  I  then  taught  them,  that  the  rea- 
son of  their  so  appearing  was  from  their  adulterous  lust,  and  that 
this  satyr-like  form  was  a  form  of  dissolute  adultery,  and  not  a 
form  of  a  person.  This  happened,!  said,  because  every  evil  con- 
cupiscence presents  a  likeness  of  itself  in  some  form,  which  is  not 
perceived  by  those  who  are  in  the  concupiscence,  but  by  those 
who  are  at  a  distance:  I  also  said,  "  To  convince  you  of  it,  send 
some  from  among  you  into  that  forest,  and  do  you  remain  here, 
and  look  at  them."  They  did  so,  and  sent  away  two;  and  view- 
ing them  from  near  the  above  brothel-cottage,  they  saw  them  al- 
together as  satyrs;  and  when  they  returned,  they  saluted  those 
satyrs,  and  said,  "  Oh  what  ridiculous  figures !"  While  they  were 
laughing,  1  jested  a  good  deal  with  them,  and  told  them  that  i 
had  also  seen  adulterers  as  hogs  ;  and  then  1  recollected  the  fable 
of  Ulysses  and  the  Circe,  how  she  sprinkled  the  companions  ana 
servants  of  Ulysses  with  poisonous  herbs,  and  touched  them  with 
a  magic  wand,  and  turned  them  into  hogs, — perhaps  into  adul- 
terers, because  she  could  not  by  any  art  turn  any  one  into  a  hog. 
After  they  had  made  themselves  exceedingly  merry  on  this  and 
other  like  subjects,  I  asked  them  whether  they  then  knew  to  what 
kingdoms  in  the  world  they  had  belonged  ?     They  said,  they  had 

407 


520,  522 


ADULTEROUS  LOVE 


belonged  to  various  kingdoms,  and  they  named  Italy,  Poland, 
Germany,  England,  Sweden ;  and  I  enquired,  whether  they  had 
seen  any  one  from  Holland  of  their  party  ?  And  they  said,  Not 
one.  After  tiiis  I  gave  the  conversation  a  serious  turn,  and  asked 
them,  whether  they  had  ever  thought  that  adultery  is  sin  ?  They 
replied,  "  What  is  sin  ?  we  do  not  know  what  it  means."  I  then 
inquired,  whether  they  ever  remembered  that  adultery  was  con- 
trary to  the  sixth*  commandment  of  the  Decalogue.  They  re- 
plied, '"What  is  the  Decalogue?  Is  not  it  the  catechism  ?  What 
have  we  men  to  do  with  that  childish  pamphlet  ?  I  asked  them, 
whether  they  had  ever  thought  at  all  about  hell.  They  replied, 
u  Who  ever  came  up  thence  to  give  us  information  ?"  I 
asked,  whether  they  had  ever  thought  at  all  in  the  world  about  a 
life  after  death.  They  said,  "Just  as  much  as  about  the  future 
life  of  beasts,  and  at  times  as  about  phantoms,  which  exhale  from 
dead  bodies  and  float  about."  I  further  asked  them,  whether 
they  had  heard  any  thing  from  the  priests  on  any  of  these  sub- 
jects. They  replied,  that  they  had  attended  only  to  the  sound  of 
their  voices,  and  not  to  the  matter :  and  what  is  it  ?  Being 
astonished  at  these  answers,  I  said  to  them,  "Turn  your  faces, 
and  direct  your  eyes  to  the  midst  of  the  forest,  where  the  cavern 
is  in  which  you  have  been  :"  and  they  turned  themselves,  and  saw 
that  great  serpent  around  the  cavern  in  spiral  foldings,  breathing 
poison,  and  also  the  doleful  birds  in  the  branches  over  the  ser- 
pents. I  then  asked  them,  "  What  do  you  see  ?"  But  being  much 
terrified,  they  did  not  answer:  and  I  said,  "Do  you  see  the 
dreadful  sight  ?  Know  then  that  this  is  a  representative  of  adul- 
tery in  the  baseness  of  its  lust."  Suddenly  at  that  instant  an 
angel  presented  himself,  who  was  a  priest,  and  opened  the  hell  ill 
the  western  quarter  into  which  such  spirits  are  at  length  col- 
lected ;  and  he  said,  "Look  thither:"  and  they  saw  that  tiry 
lake,  and  knew  there  some  of  their  friends  in  the  world,  who  in- 
vited them  to  themselves.  Having  seen  and  heard  these  things, 
they  turned  themselves  away,  and  rushed  out  of  my  sight,  and 
retired  from  the  forest;  but  I  observed  their  steps,  that  they 
only  pretended  to  retire,  and  that  by  winding  ways  they  returned 
into  the  forest. 

522.  After  this  I  returned  home,  and  the  next  day,  from  a 
recollection  of  these  sad  scenes,  I  looked  to  the  same  forest,  and 
saw  that  it  had  disappeared,  and  in  its  place  there  was  a  sandy 
plain,  and  in  the  midst  thereof  a  lake,  in  which  were  some  red 
serpents.  But  some  weeks  after  when  I  was  looking  thither 
again,  1  saw  on  its  right  side  some  fallow  land,  and  upon  it  some 
husbandmen  :  and  again,  after  some  weeks  I  saw  springing  out 
of  that  fallow  land  some  tilled  land  surrounded  with  shrubs: 
and  I  then  heard  a  voice  from  heaven,  "  Enter  into  your  chain- 

•  According*o  the  division  of  the  commandments  adopted  by  the  Church  England,  it  i«  the 
stvenUt  that  is  here  referred  to. 

4US 


AND  ITS  SINFUL  PLEASURES. 


522,  523 


ber,  and  shut  the  door,  and  apply  to  the  work  begun  on  the 
Apocalypse,  and  finish  it  within  two  years." 


ON  THE  IMPUTATION  OF  EACH  LOVE,  ADULTEROUS  AND 
CONJUGIAL. 

523.  THE  Lord  saith,  Judge  not,  that  ye  be  not  con- 
demned, Matt.  vii.  1 ;  which  cannot  in  any  wise  mean  judgement 
respecting  any  one's  moral  and  civil  life  in  the  world,  but  re- 
specting his  spiritual  and  celestial  life.  Who  does  not  see,  that 
unless  a  man  was  allowed  to  judge  respecting  the  moral  life  of 
those  who  live  with  him  in  the  world,  society  would  perish  ? 
What  would  society  be  if  there  were  no  public  judicature,  and  if 
every  one  did  not  exercise  his  judgement  respecting  another? 
But  to  judge  what  is  the  quality  of  the  interior  mind,  or  soul, 
thus  what  is  the  quality  of  any  one's  spiritual  state,  and  thence 
what  his  lot  is  after  death,"is  not  allowed  ;  for  that  is  known  only 
to  the  Lord :  neither  does  the  Lord  reveal  this  till  after  the  per- 
son's decease,  to  the  intent  that  every  one  may  act  freely  in 
whatever  he  does,  and  thereby  that  good  or  evil  may  be  from  him, 
and  thus  be  in  him,  and  that  thence  he  may  live  to  himself  and 
live  his  own  to  eternity.  The  reason  why  the  interiors  of  the 
mind,  which  are  kept  hid  in  the  world,  are  revealed  after  death 
is,  because  this  is  of  importance  and  advantage  to  the  societies 
into  which  the  man  then  comes ;  tor  in  them  all  are  spiritual. 
That  those  interiors  are  then  revealed,  is  plain  from  these  words 
of  the  Lord  :  There  is  notldng  concealed,  which  shall  not  he  re- 
vealed, or  h  idden',  which  shall  not  be  known :  therefore  whatsoever 
things  ye  have  said  in  darkness,  shall  he  heard  in  light  ;  and  that 
which  ye  have  stolen  into  the  ear  in  closets  shall  he  preached  on, 
the  house-tops,  Luke  xii.  2,  3.  A  common  judgement,  as  this 
for  instance, — "If  you  are  such  in  internals  as  you  appear  to  be 
in  externals,  you  will  be  saved  or  condemned,"  is  allowed  ;  but  a 
particular  judgement,  as  this,  for  instance, — "  You  are  such  in  in- 
ternals, therefore  you  will  be  saved  or  condemned,"  is  not  allowed. 
Judgement  concerning  the  spiritual  life  of  a  man,  or  the  internal 
life  of  the  soul,  is  meant  by  the  imputation  which  is  here  treated 
ot.  Can  any  human  being  know  and  decide  who  is  in  heart  an 
adulterer,  and  who  a  conjugial  partner?  And  yet  the  thoughts 
of  the  heart,  which  are  the  purposes  of  the  will,  judge  every  one. 
But  we  will  explain  this  subject  in  the  following  order:  1.  The 
evil  in  whicheveryone  is principledjs imputed  to/dm  of  ter  death; 
and  so  also  the  good.  II.  The  transference  of  the  good  of  one 
person  into  another  is  impossible.  III.  Imputation,  if  hy  it  is 
meant  such  transference,  is  a  frivolous  term.  IV.  Evil  is  im- 
puted to  every  one  according  to  the  quality  of  his  will  and  his 
understanding;  in  like  manner  good.  V.  Thus  adulterous  lorn  is 

409 


523,  524 


ADULTEROUS  LOVE 


imputed  to  every  one.  VI.  In  like  manner  conjugial  love.  "We 
proceed  to  the  explanation  of  each  article. 

524.  I.  The  evil  in  "which  every  one  is  principled,  is 

IMPUTED    TO   Hill    AFTER    DEATH;    AND   SO    ALSO    THE    GOOD.  To 

make  this  proposition  in  some  degree  evident,  it  shall  be  con- 
sidered according-  to  the  following  arrangement :  1.  That  every 
one  has  a  life  peculiar  to  himself.  2.  That  every  one's  life  re- 
mains with  him  after  death.  3.  That  to  an  evil  person  is  then 
imputed  the  evil  of  his  life,  and  to  a  good  person  the  good  of  his 
life.  As  to  the  first  point, — that  everyone  has  a  life  peculiar  to 
himself,  thus  distinct  from  that  of  another,  it  is  well  known  ;  for 
there  is  a  perpetual  variety,  and  there  is  not  any  thing  the  same 
as  another,  consequently  everyone  has  his  own  peculiar  principle. 
This  is  evident  from  men's  faces,  the  faces  of  no  two  persons 
being  absolutely  alike,  nor  can  there  be  two  alike  to  eternity :  the 
reason  of  this  is,  because  there  are  no  two  minds  (animi)  alike, 
and  faces  are  derived  from  minds  ;  for  the  face,  as  it  is  said,  is  a 
type  of  the  mind,  and  the  mind  derives  its  origin  and  form  from 
the  life.  Unless  a  man  (homo)  had  a  life  peculiar  to  himself,  as 
he  has  a  mind  and  a  face  peculiar  to  himself,  he  would  not  have 
any  life  after  death,  separate  from  that  of  another  ;  yea,  neither 
would  there  be  a  heaven,  for  heaven  consists  of  perpetual  varieties ; 
its  form  is  derived  solely  from  the  varieties  of  souls  and  minds 
arranged  into  such  an  order  as  to  make  a  one  :  and  thev  make  a 
one  from  the  One,  whose  life  is  in  every  thing  therein  as 
the  soul  is  in  a  man  :  unless  this  was  the  case,  heaven  would  be 
dispersed,  because  form  would  be  dissolved.  The  One  from 
whom  all  things  have  life,  and  from  whom  form  coheres,  is  the 
Lord.  In  general  every  form  consists  of  various  things,  and  is 
such  as  is  their  harmonic  co-ordination  and  arrangement  to  a  one: 
such  is  the  human  form  ;  and  hence  it  is  that  a  man,  consisting 
of  so  many  members,  viscera,  and  organs,  is  not  sensible  of  any 
thing  in  himself  and  from  himself  but  as  of  a  one.  As  to  the 
second  point, — that  'every  one's  life  remains  with  him  after  death, 
it  is  known  in  the  church  from  these  passages  of  the  Word  :  The 
Son  of  Man  will  come  and  will  then  render  to  every  one  accord- 
ing to  his  deeds,  Matt.  xvi.  27.  /  saw  the  books  open;  and  all 
were  judged  according  to  their  works,  Rev.  xx.  12.  In  the  day  of 
judgement  God  will  render  to  every  one  according  to  his  works, 
Horn.  ii.  6;  2  Cor.  v.  10.  The  works,  according  to  which  it  will 
be  rendered  to  every  one,  are  the  life,  because  the  life  does  the 
works,  and  they  are  according  to  the  life.  As  I  have  been  per- 
mitted for  several  years  to  be  associated  with  angels,  and  to 
converse  with  the  deceased,  I  can  testify  for  certain,  that  every 
one  is  then  examined  as  to  the  quality  of  the  life  which  he  has 
led,  and  that  the  life  which  he  has  contracted  in  the  world  abides 
with  him  to  eternity.  I  have  conversed  with  those  who  lived 
ages  ago,  whose  life  I  have  been  acquainted  with  from  history, 
41U 


AND  ITS  SINFUL  PLEASURES. 


524,  525 


and  I  have  known  it  to  be  like  the  description  given  of  it;  and  I 
have  heard  from  the  angels,  that  no  one's  life  after  death  can  be 
changed,  because  it  is  organized  according  to  his  love  and  conse- 
quent works  ;  and  that  if  it  were  changed  the  organization  would  ' 
he  rent  asunder,  which  cannot  be  done  in  any  case;  also  that  a 
change  of  organization  can  only  be  effected  in  the  material  body, 
and  is  utterly  impossible  in  the  spiritual  body,  after  the  former 
has  been  laid  aside.  In  regard  to  the  third  point — that  to  an 
evil  person  is  then  imputed  the  evil  of  his  life,  and  to  a  good  per- 
son the  good  of  his  life,  it  is  to  be  observed,  that  the  imputation 
of  evil  is  not  accusation,  inculpation,  and  judication,  as  in  the 
world,  but  evil  itself  produces  this  effect ;  for  the  evil  freely 
separate  themselves  from  the  good,  since  they  cannot  remain  to- 
gether. The  delights  of  the  love  of  evil  are  different  from  those 
of  the  love  of  good  ;  and  delights  exhale  from  every  one,  as  odors 
do  from  every  vegetable  in  the  world  ;  for  they  are  not  absorbed 
and  concealed  by  the  material  body  as  heretofore;  but  flow  freely 
from  their  loves  into  the  spiritual  aura  ;  and  as  evil  is  there  made 
sensible  as  in  its  odor,  it  is  in  this  which  accuses,  fixes  blame,  and 
judges, — not  before  any  judge,  but  before  every  one  who  is  prin- 
cipled in  good  ;  and  this  is  what  is  meant  by  imputation.  More- 
over, an  evil  person  chooses  companions  with  whom  he  may  live 
in  his  delights  ;  and  because  he  is  averse  from  the  delight  of  good, 
he  spontaneously  betakes  himself  to  his  own  in  hell.  The  impu- 
tation of  good  is  effected  in  like  manner,  and  takes  place  with 
those  who  in  the  world  have  acknowledged  that  all  good  in  them 
is  from  the  Lord,  and  nothing  from  themselves.  These,  after 
they  have  been  prepared,  are  let  into  the  interior  delights  of  good, 
and  then  there  is  opened  to  them  a  way  into  heaven,  to  the 
society  where  its  homogeneous  delights  are:  this  is  effected  by 
the  Lord. 

525.  II.  The  transference  of  the  good  of  one  person 
to  another  is  impossible.  The  evidence  of  this  proposition 
may  also  be  seen  from  the  following  points  :  1.  That  every  man  » 
is  born  in  evil.  2.  That  he  is  led  into  good  by  regeneration  from 
the  Lord.  3.  That  this  is  effected  by  a  life  according  to  his 
precepts.  4.  Wherefore  good,  when  it  is  thus  implanted,  cannot 
be  transferred.  The  first  point, — that  every  man  is  born  in 
evil,  is  well  known  in  the  church.  It  is  generally  said  that  this 
evil  is  derived  hereditarily  from  Adam;  but  it  is  from  a  man's 
parents.  Every  one  derives  from  his  parents  his  peculiar  temper, 
which  is  his  inclination.  That  this  is  the  case,  is  evinced  both 
by  reason  and  experience;  for  the  likenesses  of  parents  as  to  face, 
genius,  and  manners,  appear  extant  in  their  immediate  offspring 
and  in  their  posterity  ;  hence  families  are  known  by  many,  and 
a  judgement  is  also  formed  concerning  their  minds  (animi)  / 
wherefore  the  evils  which  parents  themselves  have  contracted,  and 
which  they  have  transmitted  to  their  offspring,  are  the  evils 

411 


525,  526 


ADULTEROUS  LOVE 


in  which  men  are  born.  The  reason  why  it  is  believed  that  the 
guilt  of  Adam  is  inscribed  on  all  the  human  race,  is,  because  ten- 
reflect  upon  any  evil  with  themselves,  and  thence  know  it ; 
'  wherefore  they  suppose  that  it  is  so  deeply  hid  as  to  appear  only 
in  the  sight  of  God.  In  regard  to  the  second  point, — that  a  man 
is  led  into  good  by  regeneration  from  the  Lord,  it  is  to  be  ob- 
served that  there  is  such  a  thing  as  regeneration,  and  that  unless 
a  person  be  regenerated,  he  cannot  enter  into  heaven,  as  appears 
clearly  from  the  Lord's  words  in  John  iii.  3,  5.  The  regene- 
ration consists  in  purification  from  evils,  and  thereby  renovation 
of  life,  cannot  be  unknown  in  the  Christian  world  ;  for  reason  also 
sees  this  when  it  acknowledges  that  every  one  is  burn  in  evil,  and 
that  evil  cannot  be  washed  and  wiped  away  like  filth  by  soap  and 
water,  but  by  repentance.  As  to  the  third  point, — that  a  man 
is  led  into  good  by  the  Lord,  by  a  life  according  to  his  precepts, 
it  is  plain  from  this  consideration,  that  there  are  five  precepts  of 
regeneration  ;  see  above,  n.  82  ;  among  which  are  these, — that 
evils  are  to  be  shunned,  because  they  are  of  and  from  the  devil, 
and  that  goods  are  to  be  done,  because  they  are  of  and  from  God  ; 
and  that  men  ought  to  go  to  the  Lord,  in  order  that  he  may  lead 
them  to  do  the  latter.  Let  any  one  consult  himself  and  consider, 
whether  a  man  derives  good  from  any  other  source;  and  if  he 
has  not  good,  he  has  not  salvation.  In  regard  to  the  fourth 
point, — that  good,  when  it  is  thus  implanted,  cannot  be  trans- 
ferred, (that  is,  the  good  of  one  person  into  another,)  it  is  evident 
from  what  has  been  already  said  ;  for  from  that  it  follows,  that  a 
man  by  regeneration  is  made  altogether  new  as  to  his  spirit, 
which  is  effected  by  a  life  according  to  the  Lord's  precepts.  Who 
does  not  see  that  this  renewing  can  only  be  effected  from  time  to 
time,  in  nearly  the  same  manner  as  a  tree  successively  takes  root 
and  grows  from  a  seed,  and  is  perfected  ?  Those  who  have  other 
yerceptions  of  regeneration,  do  not  know  any  thing  about  the 
state  of  man,  or  about  evil  and  good,  which  two  are  altogether 
•  opposite,  and  that  good  can  only  be  implanted  so  far  as  evil  is 
removed  ;  nor  do  they  know,  that  so  long  as  any  one  is  in  evil, 
he  is  averse  from  the  good  which  in  itself  is  good  ;  wherefore  if 
the  good  of  one  should  be  transferred  into  any  one  who  is  in  evil, 
it  would  be  as  if  a  lamb  should  be  cast  before  a  wolf,  or  as  if  a 
pearl  should  be  tied  to  a  swine's  snout:  from  which  considera- 
tions it  is  evident,  that  any  such  transfer  is  impossible. 

52(5.  lfl.  Imputation,  if  by  it  is  meant  such  trans- 
ference, is  A  frivolous  term.  That  the  evil  in  which  every  one 
is  principled,  is  imputed  to  him  after  death,  and  so  also  the  good, 
was  proved  above,  n.  524;  hence  it  is  evident  what  is  meant  by 
imputation  :  but  if  by  imputation  is  meant  the  traiiference  of 
good  into  any  one  that  is  in  evil,  it  is  a  frivolous  term,  because 
any  such  transference  is  impossible,  as  was  also  proved  above,  ll. 
525.  In  the  world,  merits  may  as  it  were  be  transferred  bv  ii>«u  ; 
412 


AND  ITS  SINFUL  PLEASURES. 


526,  527 


that  is,  good  may  be  done  to  children  for  the  sake  of  their  parents, 
or  to  the  friends  of  any  client  out  of  favor ;  but  the  good  of 
merit  cannot  be  inscribed  on  their  souls,  but  only  be  externally 
adjoined.  The  like  is  not  possible  with  men  as  to  their  spiritual 
life:  this,  as  was  shewn  above,  must  be  implanted;  and  if  it  is 
not  implanted  by  a  life  according  to  the  Lord  s  precepts,  as  above- 
mentioned,  a  man  remains  in  the  evil  in  which  he  was  born. 
Before  such  implantation,  it  is  impossible  for  any  good  to  reach 
him,  or  if  it  reaches  him,  it  is  instantly  struck  back  and  rebounds 
like  an  elastic  ball  falling  upon  a  rock,  or  it  is  absorbed  like  a 
diamond  thrown  into  a  bog.  A  man  not  reformed  as  to  the 
spirit,  is  like  a  panther  or  an  owl,  and  may  be  compared  to  a 
bramble  and  a  nettle  ;  but  a  man  regenerated  is  like  a  sheep  or 
a  dove,  and  may  be  compared  to  an  olive  and  a  vine.  Consider, 
I  pray,  if  you  are  so  disposed,  how  can  a  man-panther  be  changed 
into  a  man-sheep,  or  an  owl  into  a  dove,  or  a  bramble  into  an 
olive,  or  a  nettle  into  a  vine,  by  any  imputation,  if  by  it  is  mear.t 
transference?  In  order  that  such  a  change  may  be  effected  is  it  not 
necessary  that  the  ferine  principle  of  the  panther  and  the  owl,  o:* 
the  noxious  principle  of  the  bramble  and  the  nettle,  be  first,  take? » 
away,  and  thereby  the  truly  human  and  innocent  principle  be 
implanted  ?  How  this  is  effected,  the  Lord  also  teaches  in  John, 
chap.  xv.  1 — 7. 

527.  IV.  Evil  ok  good  is  imputed  to  every  one  accord- 
ing TO  THE   QUALITY  OF  HIS    WILL   AND   HIS   UNDERSTANING.  It 

is  well  known  that  there  are  two  principles  which  make  a  man's 
life,  the  will  and  the  understanding  ;  and  that  all  things  which  a 
man  does,  are  done  from  his  will  and  his  understanding ;  and 
that  without  these  acting  principles  he  would  have  neither  action 
nor  speech  other  than  as  a  machine ;  hence  it  is  evident,  that 
such  as  are  a  man's  will  and  understanding,  such  is  the  man ;  and 
further,  that  a  man's  action  in  itself  is  such  as  is  the  affection  of 
his  will  which  produces  it,  and  that  a  man's  conversation  in  itself 
is  such  as  is  the  thought  of  his  understanding  which  produces  it: 
wherefore  several  men  may  act  and  speak  alike,  and  yet  they  act 
and -speak  differently  :  one  from  a  depraved  will  and  thought,  the 
other  from  an  upright  will  and  thought.  From  these  considera- 
tions it  is  evident  that  by  the  deeds  or  works  according  to  which 
every  one  will  be  judged,  are  meant  the  will  and  the  understand- 
ing ;  consequently  that  evil  works  means  the  works  of  an  evil  will, 
whatever  has  been  their  appearance  in  externals,  and  that  good 
works  mean  the  works  of  a  good  will,  although  in  externals  they 
have  appeared  like  the  works  done  by  an  evil  man.  All  things 
which  are  done  from  a  man's  interior  will,  are  done  from  purpose, 
since  that  will  proposes  to  itself  what  it  acts  by  its  intention  ;  and 
all  things  which  are  done  from  the  understanding,  are  done  from 
confirmation,  since  the  understanding  confirms.  From  these  con- 
siderations it  may  appear,  that  evil  or  good  is  imputed  to  ever)' 

413 


527— 529 


ADULTEROUS  I.OTE 


one  according  to  the  quality  of  his  will  therein,  and  of  his  Under- 
standing concerning  them.  These  observations  I  am  allowed  to 
confirm  by  the  following  relation  :  In  the  spiritual  world  I  have 
met  several  who  in  the  natural  world  had  lived  like  others,  being 
sumptuous  in  their  dress,  giving  costly  entertainments,  frequent- 
ing the  exhibitions  of  the  stage,  jesting  loosely  on  love  topics, 
with  other  similar  practices;  and  yet  the  angels  accounted  those 
things  as  evils  of  sin  to  some,  and  not  to  others,  declaring  the 
latter  guiltless,  and  the  former  guilty.  Being  questioned  why 
they  did  so,  when  all  had  done  alike,  they  replied  that  they  re- 
gard all  from  their  purpose,  intention,  or  end,  and  distinguish 
accordingly  ;  and  that  therefore  they  excuse  or  condemn  those 
whom  the  end  either  excuses  or  condemns,  since  an  end  of 
good  influences  all  in  heaven,  and  an  end  of  evil  all  in  hell. 

528.  To  the  above  I  will  add  the  following  observation:  it  is 
said  in  the  church  that  no  one  can  fulfil  the  law,  and  the  less  so, 
because  he  that  offends  against  one  precept  of  the  decalogue, 
offends  against  all:  but  this  form  of  speaking  is  not  such  as  it 
sounds;  for  it  is  to  be  understood  thus,  that  lie  who,  from  pur- 
pose or  confirmation,  acts  against  one  precept,  acts  against  the 
rest ;  since  to  act  so  from  purpose  or  confirmation  is  to  deny  that 
it  is  a  sin  ;  and  he  who  denies  that  it  is  a  sin,  makes  nothing  of 
acting  against  the  rest  of  the  precepts.  Who  does  not  know,  that 
he  that  is  an  adulterer  is  not  on  that  account  a  murderer,  a  thief, 
and  a  false  witness,  or  wishes  to  be  so  ?  But  lie  that  is  a  deter- 
mined and  confirmed  adulterer  makes  no  account  of  anything 
respecting  religion,  thus  neither  does  he  make  any  account  of 
murder,  theft,  and  false  witness  ;  and  lie  abstains  from  these 
evils,  not  because  they  are  sins,  but  because  he  is  afraid  of  the 
law  and  of  the  loss  of  reputation.  That  determined  and  con- 
firmed adulterers  make  no  account  of  the  holy  things  of  the 
church  and  religion,  ma}*  be  seen  above,  n.  490 — 493,  and  in  tho 
two  mbmo&ablb  RELATIONS,  ii.  500,  521,  522:  it  is  a  similai 
case,  if  any  one,  from  purpose  or  confirmation,  acts  against  any 
other  precept  of  the  decalogue ;  he  also  acts  against  the  rest  be- 
cause he  does  not  regard  anything  as  sin. 

529.  The  case  is  similar  with  those  who  are  principled  in  good 
from  the  Lord :  if  these  from  will  and  understanding,  or  from 
purpose  and  confirmation,  abstain  from  any  one  evil  because  it  is  a 
sin,  they  abstain  from  all  evil,  and  the  more  so  still  if  they  ab- 
stain from  several;  for  as  soon  as  any  one,  from  purpose  or  con- 
firmation, abstains  from  any  evil  because  it  is  a  sin, he  is  kept  by 
the  Lord  in  the  purpose  of  abstaining  from  the  rest:  wherefore, 
if  unwittingly,  or  from  any  prevailing  bodily  concupiscence,  he 
does  evil,  still  this  is  not  imputed  to  him,  because  he  did  not  pur- 
pose it  to  himself,  and  docs  not  confirm  it  with  himself.  A  man 
conies  into  this  purpose,  if  once  or  twice  in  a  year  he  examines 
himself,  and  repents  of  the  evils  which  lie  discovers  in  himself:  it 

414 


AND  ITS  SINFUL  PLEASURES. 


529—531 


is  otherwise  with  him  who  never  examines  himself.  From  these 
considerations  it  evidently  appears  to  whom  sin  is  not  imputed, 
and  to  whom  it  is. 

530.  V.  Thus  adulterous  love  is  imputed  to  every 
one  ; — not  according  to  his  deeds,  such  as  they  appear  externally 
before  men,  nor  either  such  as  they  appear  before  a  judge,  but 
such  as  they  appear  internally  before  the  Lord,  and  from  him 
before  the  angels,  which  is  according  to  the  quality  of  a  man's 
will  and  of  his  understanding  therein.  Various  circumstances 
exist  in  the  world  which  mitigate  and  excuse  crimes,  also  which 
aggravate  and  charge  them  upon  the  perpetrator:  nevertheless, 
imputations  after  death  take  place,  not  according  to  the  external 
circumstances  of  the  deed,  but  according  to  the  internal  circum- 
stances of  the  mind;  and  these  are  viewed  according  to  the  state 
of  the  church  with  every  one :  as  for  example,  a  man  impious  in 
will  and  understanding,  that  is,  who  has  no  fear  of  God  or  love 
of  hisneighhour,  and  consequently  no  reverence  for  any  sanctity 
of  the  church, — he,  after  death,  becomes  guilty  of  all  the  crimes 
which  he  did  in  the  body  ;  nor  is  there  any  remembrance  of  his 
good  actions,  since  his  heart,  from  whence  as  from  a  fountain 
those  things  tiowed,  was  averse  from  heaven,  and  turned  to  hell; 
and  deeds  How  from  the  place  of  the  habitation  of  every  one's 
heart.  In  order  that  this  may  be  understood,  I  will  mention  an 
arcanum  :  Heaven  is  distinguished  into  innumerable  societies, 
and  so  is  hell,  from  an  opposite  principle;  and  the  mind  of  every 
man,  according  to  his  will  and  consequent  understanding,  actually 
dwells  in  one  society,  and  intends  and  thinks  like  those  who  com- 
pose the  society.  If  the  mind  be  in  any  society  of  heaven,  it  then 
intends  and  thinks  like  those  who  compose  that  society  ;  if  it  be 
in  any  society  of  hell,  it  intends  and  thinks  like  those  who  are  in 
the  same  society  ;  but  so  long  as  a  man  lives  in  the  world,  so  long 
he  wanders  from  one  society  to  another,  according  to  the  changes 
of  the  affections  of  his  will  and  of  the  consequent  thoughts  of  his 
mind :  but  after  death  his  wanderings  are  collected  into  one,  and 
a  place  is  accordingly  allotted  him,  in  hell  if  he  is  evil,  in  heaven 
if  lie  is  good.  Now  since  all  in  hell  are  influenced  by  a  will  of 
evil,  all  there  are  viewed  from  that  will;  and  since  all  in  heaven 
are  influenced  by  will  of  good,  all  there  are  viewed  from  that 
will ;  wherefore  imputations  after  death  take  place  according  to 
the  quality  of  every  one's  will  and  understanding.  The  case  is 
similar  with  adulterie-,  whether  they  be  fornications,  whoredoms, 
concubinages,  or  adulteries  ;  for  those  things  are  imputed  to 
every  one,  not  according  to  the  deeds  themselves,  but  according 
to  the  state  of  the  mind  in  the  deeds;  for  deeds  follow  the  body 
into  the  tomb,  whereas  the  mind  rises  again. 

531.  VI.  Thus  conjugial  love  is  imputed  to  evert  one 
There  are  marriages  in  which  conjugial  love  does  not  appear,  and 
yet  is  ;  and  there  are  marriages  in  which  conjugial  love  appears, 

±15 


531,  532 


ADULTEROUS  LOVE 


and  yet  is  not:  there  are  several canses  in  both  cases,  which  may 
be  known  in  part  from  what  was  related  concerning  love  truly 
conjugial,  n.  57 — 73;  concerning  the  cause  of  colds  and  separa- 
tions, n.  234 — 260;  and  concerning  the  causes  of  apparent  love 
and  friendship  in  marriages,  n.  271 — 292  :  but  external  appear- 
ances decide  nothing  concerning  imputation;  the  only-  thing 
which  decides  is  the  conjugial  principle,  which  abides  in  every 
one's  will,  and  is  guarded,  in  whatever  state  of  marriage  a  mail 
is.  The  conjugial  principle  is  like  a  scale,  in  which  that  love  is 
weighed  ;  for  the  conjugial  principle  of  one  man  with  one  wife  is 
the  storehouse  of  human  life,  and  the  reservoir  of  the  Christian 
religion,  as  was  shewn  above,  n.  457,  458;  and  this  being  the 
case,  it  is  possible  that  that  love  may  exist  with  one  married 
partner,  and  not  at  the  same  time  with  the  other;  and  that  it 
may  lie  deeper  hid  than  that  the  man  {homo)  himself  can  observe 
any  thing  concerning  it ;  and  also  it  may  be  inscribed  in  a  suc- 
cessive progress  of  the  life.  The  reason  of  this  is,  because  that 
love  in  its  progress  accompanies  religion,  and  religion,  as  it  is  the 
marriage  of  the  Lord  and  the  church,  is  the  beginning  and  inocu- 
lation of  that  love  ;  wherefore  conjugial  love  is  imp u tod  to  every 
one  after  deatli  according  to  his  spiritual  rational  life  ;  and  for 
him  to  whom  that  love  is  imputed,  a  marriage  in  heaven  is  pro- 
vided after  his  decease,  whatever  has  been  his  marriage  in  the 
world.  From  these  considerations  then  results  this  short  con- 
cluding observation,  that  no  inference  is  to  be  drawn  concerning 
any  one,  from  appearances  of  marriages  or  of  adulteries,  where- 
by to  decide  that  he  has  conjugial  love,  or  not;  wherefore  Judge 

not,  lest  ye  be  condemned,  Matt.  vii.  1. 

****** 

532.  To  the  above  I  will  add  the  following  memorable 
kelatiox.  I  was  once  raised,  as  to  my  spirit,  into  one  of  the 
societies  of  the  angelic  heaven;  and  instantly  some  of  the  wise 
men  of  the  society  came  to  me,  and  said,  "  What  news  from  the 
earth  ?"  I  replied,  "  This  is  new  ;  the  Lord  has  revealed  arcana 
which  in  point  of  excellence  surpass  ail  the  arcana  heretofore 
revealed  since  the  beginning  of  the  church."  They  asked, 
"What  are  they  8"  1  said,  "  The  following:  1.  That  in  every 
part  of  the  Word  there  is  a  spiritual  sense  corresponding  to  the 
natural  sense;  and  that  by  means  of  the  former  sense  the  men 
of  the  church  have  conjunction  with  the  Lord  and  consociation 
with  angels ;  and  that  the  sanctity  of  the  Word  resides  therein. 
2.  That  the  correspondences  are  discovered  of  which  the  spiritual 
sense  of  the  Word  consists."  The  angels  asked,  "  Have  the  in- 
habitants of  the  earth  had  no  previous  knowledge  respecting  cor- 
respondences?" I  said,  "None  at  all ;"  and  that  the  doctrine 
of  correspondences  had  been  concealed  for  some  thousands  of 
years,  ever  since  the  time  of  Job  ;  and  that  with  those  who  lived 
at  that  time,  and  before  it,  the  science  of  correspondences  was 
410 


AND  ITS  SINFUL  PLEASURES. 


532 


their  chief  science,  whence  they  derived  wisdom,  because  they 
derived  knowledge  respecting  the  spiritual  things  of  heaven  and 
the  church  ;  but  that  this  science,  on  account  of  its  being  made 
idolatrous,  was  so  extirpated  and  destroyed  by  the  divine  provi- 
dence of  the  Lord  that  no  visible  traces  of  it  were  left  remaining  ; 
that  nevertheless  at  this  time  it  has  been  again  discovered  by  the 
Lord,  in  order  that  the  men  of  the  church  may  have  conjunction 
with  him,  and  consociation  with  the  angels  ;  which  purposes  are 
effected  by  the  Word,  in  which  all  things  are  correspondences. 
The  angels  rejoiced  exceedingly  to  hear  that  it  has  pleased  the 
Lord  to  reveal  this  great  arcanum,  which  had  lain  so  deeply  hid 
for  some  thousands  of  years;  and  they  said  it  was  done  in  order 
that  the  Christian  church,  which  is  founded  on  the  Word,  and  is 
now  at  its  end,  may  again  revive  and  draw  breath  through  heaven 
from  the  Lord.  They  inquired  whether  by  that  science  it  is  at 
this  day  discovered  what  are  signified  by  baptism  and  the  holy 
supper,  which  have  heretofore  given  birth  toso  many  various  con- 
jectures about  their  true  meaning.  I  replied,  that  it  is.  3.  I 
said  further,  that  a  revelation  has  been  made  at  this  day  by  the 
Lord  concerning  the  life  of  man  after  death?  The  angels  said, 
"  What  concerning  the  life  after  death?  Who  does  not  know 
that  a  man  lives  after  death?  I  replied,  "They  know  it,  and 
they  do  not  know  it :  they  say  that  it  is  not  the  man  that  lives 
after  death,  but  his  soul,  and  that  this  lives  a  spirit ;  and  the  idea 
they  have  of  a  spirit  is  as  of  wind  or  ether,  and  that  it  does  not 
live  a  man  till  after  the  day  of  the  last  judgement,  at  which  time 
the  corporeal  parts,  which  had  been  left  in  the  world,  will  be  re- 
collected and  again  fitted  together  into  a  body,  notwithstanding 
their  having  been  eaten  by  worms,  mice,  and  fish  ;  and  that 
thus  men  will  rise  again."  The  angels  said,  "  What  a  notion  is 
this !  Who  does  not  know  that  a  man  lives  a  man  after  death, 
with  this  difference  alone,  that  he  then  lives  a  spiritual  man,  and 
that  a  spiritual  man  sees  a  spiritual  man,  as  a  material  man  sees 
a  material  man,  and  that  they  know  no  distinction,  except  that 
they  are  in  a  more  perfect  state?"  4.  The  angels  inquired, 
"What  do  they  know  concerning  our  world,  and  concerning 
heaven  and  hell?"  I  said,  "  Nothing  at  all ;  but  at  this  day  it 
has  been  revealed  by  the  Lord,  what  is  the  nature  and  quality  of 
the  world  in  which  angels  and  spirits  live,  thus  what  is  the  quality 
of  heaven  and  of  hell ;  and  further,  that  angels  and  spirits  are  in 
conjunction  with  men ;  besides  many  wonderful  things  respecting 
them."  The  angels  were  glad  to  hear  that  it  has  pleased  the 
Lord  to  reveal  such  things,  that  men  may  no  longer  be  in  doubt 
through  ignorance  respecting  their  immortality.  5.  I  further 
said,  that  at  this  day  it  has  been  revealed  from  the  Lord,  that  in 
your  world  there  is  a  sun,  different  from  that  of  our  world,  and 
that  the  sun  of  your  world  is  pure  love,  and  the  sun  of  our  world 
is  pure  fire;  and  that  on  this  account,  whatever  proceeds  from 

-'7  417 


532,  533 


ADULTEROUS  LOVE 


yonr  sun,  since  it  is  pure  love,  partakes  of  life,  and  whatever  pro 
ceeds  from  our  sun,  since  it  is  pure  fire,  does  not  partake  of  life  ; 
and  that  hence  is  the  difference  between  spiritual  and  natural, 
which  difference,  heretofore  uuknown,  has  been  also  revealed  : 
hereby  also  is  made  known  the  source  of  the  light  which  en- 
lightens the  human  understanding  with  wisdom,  and  the  source 
of  the  heat  which  kindles  the  human  will  with  heat.  6.  It  has 
been  further  discovered,  that  there  are  three  degrees  of  life,  and 
ithat  hence  there  are  three  heavens  ;  and  that  the  human  mind  is 
•distinguished  into  those  degrees,  and  that  hence  man  [homo)  eor- 
a-esponds  to  the  three  heavens.  The  angels  said,  "  Did  not  they 
know  this  heretofore?"  I  answered,  "They  were  acquainted 
with  a  distinction  of  degrees  in  relation  to  greater  and  less,  but 
:not  in  relation  to  prior  and  posterior."  7.  The  angels  inquired 
•whether  any  other  things  have  been  revealed  ?  1  replied 
u  Several  ;  namely,  concerning  the  last  judgement :  concerning 
the  Lord,  that  he  is  God  of  heaven  and  earth ;  that  God  is  one 
both  in  person  and  essence,  in  whom  there  is  a  divine  trinity  ;  and 
that  he  is  the  Lord:  also  concerning  the  new  church  to  be  estab- 
lished by  him,  and  concerning  the  doctrine  of  that  church  ;  con- 
cerning the  sanctity  of  the  sacred  scripture  ;  that  the  Apocah/ps* 
also  has  been  revealed,  winch  could  not  be  revealed  even  as  to  a 
single  verse  except  by  the  Lord  ;  moreover  concerning  the  inha- 
bitants of  the  planets,  and  the  earths  in  the  universe;  besides 
several  memorable  and  wonderful  relations  from  the  spiritual 
world,  whereby  several  things  relating  to  wisdom  have  been  re- 
vealed from  heaven," 

533.  The  angels  were  exceedingly  rejoiced  at  this  information  ; 
(but  they  perceived  that  I  was  sorrowful,  and  asked  the  cause  of 
my  sorrow.  I  said,  because  the  above  arcana,  at  this  day  revealed 
by  the  Lord,  although  in  excellence  and  worth  exceeding  all  the 
knowledges  heretofore  published,  are  yet  considered  on  earth  as 
of  no  value.  The  angels  wondered  at  this,  and  besought  the 
Lord  that  they  might  be  allowed  to  look  down  into  the  world: 
they  did  so,  and  lo  1  mere  darkness  was  therein  :  and  they  were 
told,  that  those  arcana  should  be  written  on  a  paper,  which  shouid 
be  let  down  to  the  earth,  and  they  would  see  a  prodigy  :  and  it 
was  done  BO;  and  lo  !  the  paper  on  which  those  arcana  were 
written,  was  let  down  from  heaven,  and  in  its  progress,  while  it 
was  in  the  world  of  spirits,  it  shone  as  a  bright  star;  bnt  when 
it  descended  into  the  natural  world,  the  light  disappeared,  and  it 
was  darkened  in  the  degree  to  which  it  fell :  and  while  it  was  let 
down  by  the  angels  into  companies  consisting  of  men  of  learning 
and  erudition,  both  clergy  and  laity,  there  was  heard  a  murmur 
from  many,  in  which  were  these  expressions,  "  What  have  we 
here?  Is  it  any  thing  or  nothing?  What  matters  it  whether  we 
know  these  things  or  not?  Are  they  not  mere  creatures  of  the 
brain  ?"  And  it  anpeared  as  if  some  of  them  took  the  paper  and 
413 


AND  ITS  SINFUL  PLEASURES. 


533—535 


fielded  it,  rolling  ami  unrolling  it  with  their  fingers,  that  they 
might  deface  the  writing;  and  it  appeared  as  if  some  tore  it  in 
pieces,  and  some  were  desirous  to  trample  it  under  their  feet : 
but  the}'  were  prevented  by  the  Lord  from  proceeding  to  such 
enormity,  and  charge  was  given  to  the  angels  to  draw  it  back 
and  secure  it :  and  as  the  angels  were  affected  with  sadness,  and 
thought  with  themselves  how  long  this  was  to  be  the  case,  it  was 
said,  For  a  time,  and  times,  and  half  a  time,  Rev.  xii.  14. 

534.  After  this  I  conversed  with  the  angels,  informing  them 
that  somewhat  further  is  revealed  in  the  world  by  the  Lord. 
They  asked,  "  What?"  I  said,  "Concerning  love  truly  conjugial 
and  its  heavenly  delights."  The  angels  said,  "  Who  does  not 
know  that  the  delights  of  conjugial  love  exceed  those  of  all  other 
loves?  and  who  cannot  see,  that  into  some  love  are  collected  all 
the  blessednesses,  satisfactions,  and  delights,  which  can  possibly 
be  conferred  by  the  Lord,  and  that  the  receptacle  thereof  is  lovo 
truly  conjugial,  which  is  capable  of  receiving  and  perceivingthem 
fully  and  sensibly  ?"  I  replied,  "  They  do  not  know  this,  because 
they  have  not  come  to  the  Lord,  and  lived  according  to  his 
precepts,  by  shunning  evils  as  sins  and  doing  goods  ;  and  love 
truly  conjugial  with  its  delights  is  solely  from  the  Lord,  and  is 
given  to  those  who  live  according  to  his  precepts  ;  thus  it  is  given 
to  those  who  are  received  into  the  Lord's  new  church,  which  is 
meant  in  the  Apocalypse  by  the  New  Jerusalem."  To  this  -I 
added,  "  I  am  in  doubt  whether  in  the  world  at  this  day  they  are 
willing  to  believe  that  this  love  in  itself  is  a  spiritual  love,  and 
hence  grounded  in  religion,  because  they  entertain  only  a  cor- 
poreal idea  respecting  it."  Then  they  said  to  me,  "  Write  re- 
specting it,  and  follow  revelation  ;  and  afterwards  the  book  writ- 
ten respecting  it  shall  be  sent  down  from  us  out  of  heaven,  and 
we  shall  see  whether  the  things  contained  in  it  are  received  ;  and 
at  the  same  time  whether  they  are  willing  to  acknowledge,  that 
that  love  is  according  to  the  state  of  religion  with  man,  spiritual 
with  the  spiritual,  natural  with  the  natural,  and  merely  carnal 
with  adulterers." 

535.  After  this  I  heard  an  outrageous  murmur  from  below, 
and  at  the  same  time  these  words,  "'Do  miracles  ;  and  we  .will 
believe  you."  And  I  asked,  "Are  not  the  things  above-men- 
tioned miracles?"  Answer  was  made,  "They  are  not."  I  again 
asked,  "  What  miracles  then  do  you  mean  ?"  And  it  was  said, 
"  Disclose  and  reveal  things  to  come  ;  and  we  will  have  faith." 
But  I  replied,  "  Such  disclosures  and  revelation  are  not  granted 
from  heaven  ;  since  in  proportion  as  a  man  knows  things  to  come, 
in  the  same  proportion  his  reason  and  understanding,  together 
with  his  wisdom  and  prudence,  fall  into  an  indolence  of  inexer- 
tion,  grow  torpid,  and  decay."  Again  I  asked,  "What  other 
miracles  shall  I  do?"  And  a  cry  was  made,  "Do  such  miracles 
as  Moses  did  in  Etrvpt."    To  this  I  answered,  "Possibly  vou 

4W  " 


535 


ADULTEROUS  LOVE 


may  harden  your  hearts  against  them  as  Pharaoh  and  the  Egyp- 
tians did."  And  reply  was  made,  "  We  will  not."  But  again  I 
said,  "  Assure  me  of  a  certainty,  that  you  will  not  dance  about 
a  golden  calf  and  adore  it,  as  the  posterity  of  Jacob  did  within 
a  month  after  they  had  seen  the  whole  Mount  Sinai  on  fire,  and 
heard  Jehovah  himself  speaking  out  of  the  fire,  thus  after  the 
greatest  of  all  miracles ;"  (a  golden  calf  in  the  spiritual  sense  de- 
notes the  pleasure  of  the  flesh ;)  and  reply  was  made  from  below, 
"  We  will  not  be  like  the  posterity  of  Jacob."  But  at  that  in- 
stant I  heard  it  said  to  them  from  heaven,  "  If  ye  believe  not 
Moses  and  the  prophets, — that  is,  the  Word  of  the  Lord,  ye  will 
not  believe  from  miracles,  any  more  than  the  sons  of  Jacob  did 
in  the  wilderness,  nor  any  more  than  they  believed  when  they 
saw  with  their  own  eyes  the  miracles  done  by  the  Lord  himself, 
while  he  was  in  the  world." 


/ 


GENERAL  INDEX. 


PART  THE  FIRST. 

PRELIMINARY  RELATIONS  RESPECTING  THE  JOYS  OF  HEAVEN 
AND  NUPTIALS  THERE,  n.  1—26. 

ON  MARRIAGES  IN  HEAVEN,  n.  27—41. 

A  man  lives  a  man  after  death,  n.  28 — 31.  In  this  case  a  male  is  a 
male,  and  a  female  a  female,  n.  32,  33.  Every  one's  peculiar  love  remains 
with  him  after  death,  n.  34— S6.  The  love  of  the  sex  especially  remains ; 
and  with  those  who  go  to  heaven,  which  is  the  case  with  all  who  become 
spiritual  here  on  earth,  conjugial  love  remains,  n.  37,  38.  These  things 
fully  confirmed  by  ocular  demonstration,  n.  39.  Consequently  there  are 
marriages  in  heaven,  n.  40.  Spiritual  nuptials  are  to  be  understood  by 
the  Lord's  words,  "After  the  resurrection  they  are  not  given  in  marriage," 
n.  41. 

ON  THE  STATE  OF  MARRIED  PARTNERS  AFTER  DEATH,  n.  45—54. 

The  love  of  the  sex  remains  with  every  man  after  death,  according  to 
its  interior  quality;  that  is,  such  as  it  had  been  in  his  interior  will  and 
thought  in  the  world,  n.  46,  47.  Conjugial  love  in  like  manner  remains 
such  as  it  has  been  anteriorly ;  that  is,  such  as  it  had  been  in  the  man's 
interior  will  and  thought  in  the  world,  n.  48.  Married  partners  most 
commonly  meet  after  death,  know  each  other,  again  associate,  and  for  a 
time  live  together :  this  is  the  case  in  the  first  state,  thus  while  they  are 
in  externals  as  in  the  world,  n,  47.*  But  successively,  as  they  put  otf 
their  externals  and  enter  into  their  internals,  they  perceive  what  had  been 
the  quality  of  their  love  and  inclination  for  each  other,  and  consequently 
whether  they  can  live  together  or  not,  n.  48.*  If  they  can  live  together, 
they  remain  married  partners;  but  if  they  cannot,  they  separate,  sometimes 
the  husband  from  the  wife,  sometimes  the  wife  from  the  husband,  and 
sometimes  each  from  the  other,  n.  49.  In  this  case  there  is  given  to  the 
man  a  suitable  wife,  and  to  the  woman  a  suitable  husband,  n.  50.  Married 
pairs  enjoy  similar  communications  with  each  other  as  in  the  world,  but 
more  delightful  and  blessed,  yet  without  prolification ;  in  the  place  of 
which  they  experience  spiritual  prolification,  which  is  that  of  love  and 
wisdom,  n.  51,  52.  This  is  the  case  with  those  who  go  to  heaven ;  but  it 
is  otherwise  with  those  who  go  to  hell,  n.  53,  54. 

421 


GENERAL  INDEX. 


ON  LOVE  TRULY  CONJUGIAL,  n.  57—73. 

There  exists  a  love  truly  conjugial,  which  at  this  day  is  so  rare,  that 
it  is  not  known  what  is  its  quality,  and  scarcely  that  it  exists,  n.  58,  59. 
This  love  originates  in  the  marriage  of  good  and  truth,  n.  60,  61.  There 
is  a  correspondence  of  this  love  with  the  marriage  of  the  Lord  and  the 
church,  n.  62,  63.  This  love,  from  its  origin  and  correspondence,  is  ce- 
lestial, spiritual,  holy,  pure,  and  clean,  above  every  other  love  imparted  by 
the  Lord  to  the  angels  of  heaven  and  the  men  of  the  church,  n.  64.  It  is 
also  the  foundation  love  of  all  celestial  and  spiritual  loves,  and  thence  of 
a!!  natural  loves,  n.  65 — 67.  Into  this  love  are  collected  all  joys  and  de- 
lights from  first  to  last,  n.  68,  69.  None,  however,  come  into  this  love, 
and  can  remain  in  it,  but  those  who  approach  the  Lord,  and  love  the  truths 
of  the  church,  and  practise  its  goods,  n.  70—72.  This  love  was  the  love  of 
loves  with  the  ancients,  who  lived  in  the  golden,  silver,  aud  copper  ages, 
n.  73. 


ON  THE  ORIGIN  OF  CONJUGIAL  LOVE  AS  GROUNDED  IN  THE 
MARRIAGE  OF  GOOD  AND  TRUTH  n.  83—102. 

Goon  and  truth  are  the  universals  of  creation,  and  thence  are  in  all 
created  things ;  but  they  are  in  created  subjects  according  to  the  form  of 
*ach,  n.  84 — S6.  There  is  neither  solitary  good  nor  solitary  truth;  but 
in  all  cases  they  are  conjoined,  n.  87.  There  is  the  truth  of  good,  and 
from  this  the  good  of  truth  ;  or  truth  grounded  in  good,  and  good  grounded 
in  that  truth ;  and  in  those  two  principles  is  implanted  from  creation  an 
inclination  to  join  themselves  together  into  a  one,  n.  88,  89.  In  the  sub- 
jects of  the  animal  kingdom,  the  truth  of  good,  or  truth  grounded  in  good, 
is  male  (or  masculine) ;  and  the  good  of  that  truth,  or  good  grounded 
in  that  truth,  is  female  (or  feminine),  n.  90,  91.  From  the  influx  of  the 
marriage  of  good  and  truth  from  the  Lord,  the  love  of  the  sex  and  con- 
j  i_i.il  love  are  derived,  n.  92,  93.  The  love  of  the  sex  belongs  to  the  ex- 
ternal or  natural  man  ;  and  hence  it  is  common  to  every  animal,  n.  9-4. 
But  conjugial  love  belongs  to  the  internal  or  spiritual  man ;  ajd  hence  this 
love  is  peouliar  to  man,  n.  95,  96.  With  man  conjugial  love  is  in  the  love 
of  the  sex  as  a  gem  in  its  matrix,  n.  97.  The  love  of  the  sex  with  man  is 
not  t lie  origin  of  conjugial  love,  but  its  first  rudiment;  thus  it  is  like  an 
external  natural  principle,  in  which  an  internal  spiritual  principle  is  im- 
planted, n.  98.  Daring  the  implantation  9!'  conjugial  love,  the  love  of  the 
.sex  inverts  itself,  and  becomes  the  chaste  love  of  the  sex,  n.  99.  The 
male  and  the  female  were  created  to  be  the  essential  form  of  the  marriage 
of  good  and  truth,  11.  100.  Married  partners  are  that  form  in  their  inmost 
principles,  and  thence  in  what  is  derived  from  those  principles,  in  propor- 
tion as  the  interiors  of  their  minds  are  opened,  n.  101,  102. 


ON  THE  MARRIAGE  OF  THE  LORD  AND  THE  CHURCH,  AND 
ITS  CORRESPONDENCE,  n.  116—131. 

Thb  Lord  in  the  Word  is  called  the  Bridegroom  and  Husband,  and 
the  church  the  bride  and  wife ;  and  the  conjunction  of  the  Lord  with  the 
church,  and  the  reciprocal  conjunction  of  the  church  with  the  Lord,  is 
called  a  marriage,  n.  117.  The  Lord  is  also  called  a  Father,  and  the 
church,  a  mother,  11.  118,  119.  The  offspring  derived  from  the  Lord  as  a 
422 


GENERAL  INDEX. 


husband  and  father,>and  from  the  church  as  a  wife  and  mother,  are  nil 
spiritual;  and  in  the  spiritual  sense  of  the  Word  are  understood  l>y  sons 
and  daughters,  brothers  and  sisters,  sons-in-law  and  daughters-in-law,  and 
by  other  names  of  relations,  n.  120.  The  spiritual  offspring  which  are 
born  from  the  Lord's  marriage  with  the  church,  are  truths  and  goods; 
truths,  from  which  are  derived  understanding,  perception,  and  all  thought; 
and  goods,  from  which  are  derived  love,  charity,  and  all  affection,  n.  121. 
From  the  marriage  of  good  and  truth,  which  proceeds  from  the  Lord  in  the 
way  of  influx,  man  receives  truth,  and  the  Lord  conjoins  good  thereto; 
and  thus  the  church  is  formed  by  the  Lord  with  man,  n.  122 — 124.  The 
husband  does  not  represent  the  Lord,  and  the  wife  the  church  ;  because 
both  together,  the  husband  and  the  wife,  constitute  the  church,  n.  125. 
Therefore  there  is  not  a  correspondence  of  the  husband  with  the  Lord,  and 
of  the  wife  witli  the  church,  in  the  marriages  of  the  angels  in  the  heavens, 
and  of  men  on  earth,  n.  126.  But.  there  is  a  correspondence  with  con- 
jugial  love,  semination,  prolification,  the  love  of  infants,  and  similar  things 
which  exist  in  marriages  and  are  derived  from  them,  n.  127.  The  Word 
is  the  medium  of  conjunction,  because  it  is  from  the  Lord,  and  thereby  is 
the  Lord,  n.  128.  The  church  is  from  the  Lord,  and  exists  with  those 
who  coine  to  him  and  live  according  to  his  precepts,  n.  129.  Conjugial 
love  is  according  to  the  state  of  the  church,  because  it  is  according  to  the 
state  of  wisdom  with  man,  n.  130.  And  as  the  church  is  from  the.  Lord, 
conjugial  love  is  also  from  him,  n.  131. 


ON  THE  CHASTE  PRINCIPLE  AND  THE  NON-CHASTE,  n.  138—156. 

The  chaste  principle  and  the  non-chaste  are  predicated  only  of  mar- 
riages and  of  such  things  as  relate  to  marriages,  n.  139,  140.  The  chaste 
principle  is  predicated  only  of  monogamical  marriages,  or  of  the  marriage 
of  one  man  with  one  wife,  n.  141.  The  Christian  conjugial  principle  alone 
is  chaste,  n.  142.  Love  truly  conjugial  is  essential  chastity,  n.  143.  All 
the  delights  of  love  truly  conjugial,  even  the  ultimate,  are  chaste,  n.  144. 
With  those  who  are  made  spiritual  by  the  Lord,  conjugial  love  is  more  and 
more  purified  and  rendered  chaste,  n.  145,  146.  The  chastity  of  mar- 
riage exists  by  a  total  renunciation  of  whoredoms  from  a  principle  of  re- 
ligion, n.  147 — 149.  Chastity  cannot  be  predicated  of  infants,  or  of  boys 
and  girls,  or  of  young  men  and  maidens  before  they  feel  in  themselves  a 
love  of  the  sex,  n.  150.  Chastity  cannot  be  predicated  of  eunuchs  so 
made,  n.  151.  Chastity  cannot  be  predicated  of  those  who  do  not  believe 
adulteries  to  be  evils  in  regard  to  religion;  and  still  less  of  those  who  do 
not  believe  them  to  he  hurtful  to  society,  n.  152.  Chastity  cannot  be 
predicated  of  those  who  abstain  from  adulteries  only  for  various  external 
reasons,  n.  153.  Chastity  cannot  be  predicated  of  those  who  believe  mar- 
riages to  be  unchaste,  n.  154.  Chastity  cannot  be  predicated  of  those 
who  have  renounced  marriage  by  vows  of  perpetual  celibacy,  unless  there 
be  and  remain  in  them  the  love  of  a  life  truly  conjugial,  n.  155.  A  state 
of  marriage  is  to  be  preferred  to  a  state  of  celibacy,  n.  156. 


ON  THE  CONJUNCTION  OF  SOULS  AND  MINDS  BY  MARRIAGE,  WHICH 
IS  MEANT  BY  THE  LORD'S  WORDS —THEY  ARE  NO  LONGER  TWO 
BUT  ONE  FLESH,    n  156 »— 181. 

From  creation  there  is  implanted  in  each  sex  a  faculty  and  inclination, 
whereby  they  are  able  and  willing  to  be  joined  together  as  it  were  into  a 
one,  n.  157.  Conjugial  love  conjoins  two  souls,  and  thence  two  minds, 
into  a  one,  n.  158.    The  will  of  the  wife  conjoins  itself  with  the  under- 

423 


GENERAL  INDEX. 


standing  of  the  man,  and  tlience  the  understanding  of  the  man  with  the 
will  of  the  wife,  n.  159.  The  inclination  to  unite  the  man  to  herself  is 
constant  and  perpetual  with  the  wife,  but  inconstant  and  alternate  with 
the  man,  n.  16G.  Conjunction  is  inspired  into  the  man  from  the  wife 
according  to  her  love,  and  is  received  by  the  man  according  to  his  wisdom, 
n.  161.  This  conjunction  is  effected  successively  from  the  first  days  of 
marriage;  and  with  those  who  are  principled  in  love  truly  conjugial,  it  is 
effected  more  and  more  thoroughly  to  eternity,  n.  162.  The  conjunction 
of  the  wife  with  the  rational  Avisdom  of  the  husband  is  effected  from  within, 
but  with  his  moral  wisdom  from  without,  n.  163 — 165.  For  the  sake  of 
this  conjunction  as  an  end,  the  wife  has  a  perception  of  the  affections  of 
her  husband,  and  also  the  utmost  prudence  in  moderating  them,  n.  16&. 
Wives  conceal  this  perception  with  themselves,  and  hide  it  from  their  hus- 
bands for  reasons  of  necessity,  in  order  that  conjugial  love,  friendship,  and 
confidence,  and  thereby  the  blessedness  of  dwelling  together,  and  the  hap- 
piness of  life  may  be  secured,  n.  167.  This  perception  is  the  wisdom  of 
the  wife,  and  is  not  communicable  to  the  man ;  neither  is  the  rational 
wisdom  of  the  man  communicable  to  the  wife,  n.  168.  The  wife  from  a 
principle  of  love  is  continually  thinking  about  the  man's  inclination  to  her, 
with  the  purpose  of  joining  him  to  herself;  it  is  otherwise  with  the  man, 
n.  169.  The  wife  conjoins  herself  to  the  man  by  applications  to  the  de- 
sires of  his  will,  n.  170.  The  wife  is  conjoined  to  her  husband  by  the 
sphere  of  her  life  flowing  from  the  love  of  him,  n,  171.  The  wife  is  con- 
joined to  the  husband  by  the  appropriation  of  the  powers  of  his  virtue ; 
which  however  is  effected  according  to  their  mutual  spiritual  love,  n.  172. 
Tims  the  wife  receives  in  herself  the  image  of  her  husband,  and  thence  per- 
ceives, sees,  and  is  sensible  of  his  affections,  n.  173.  There  are  duties 
proper  to  the  husband,  and  others  proper  to  the  wife  ;  and  the  wife  cannot 
enter  into  the  duties  proper  to  the  husband,  nor  the  husband  into  the 
duties  proper  to  the  wife,  so  as  to  perform  them  aright,  n.  174,  175.  These 
duties  also,  according  to  mutual  aid,  conjoin  the  two  into  a  one,  and 
at  the  same  time  constitute  one  house,  n.  176.  Married  partners,  accord- 
ing to  these  conjunctions,  become  one  man  more  and  more,  n.  177.  Those 
who  are  principled  in  love  truly  conjugial,  are  sensible  of  their  being  a 
united  man,  as  it  were  one  flesh,  n.  178.  Love  truly  conjugial,  con- 
sidered in  itself,  is  a  union  of  souls,  a  conjunction  of  minds,  and  an 
endeavour  towards  conjunction  in  the  bosoms,  and  thence  in  the  body, 
n.  179.  The  states  of  this  love  are  innocence,  peace,  tranquillity,  inmost 
friendship,  full  confidence,  and  a  mutual  desire  of  mind  and  heart  to  do 
every  good  to  each  other;  and  the  states  derived  from  these  are  blessed- 
ness, satisfaction,  delight,  and  pleasure ;  and  from  the  eternal  enjoyment 
of  these  is  derived  heavenly  felicity,  n.  180.  These  things  can  only  exist 
in  the  marriage  of  one  man  with  one  wife,  n.  181. 


ON  THE  CHANGE  OF  THE  STATE  OF  LIFE  WHICH  TAKES  PLACE 
WITH  MEN  AND  WOMEN  BY  MARRIAGE,  B.  181—206 

The  state  of  a  man's  life,  from  infancy  even  to  the  end  of  his  life,  nnd 
afterwards  to  eternity,  is  continually  changing,  n.  185.  In  like  manner  a 
man's  internal  form, 'which  is  that  of  his  spirit,  is  continually  changing 
n.  186.  These  changes  differ  in  the  case  of  men  and  of  women  ;  since 
men  from  creation  are  forms  of  knowledge,  intelligence,  and  wisdom,  and 
women  are  forms  of  the  love  of  those  principles  as  existing  with  men,  187. 
With  men  there  is  an  elevation  of  the  mind  into  superior  light,  and  with 
women  au  elevation  of  the  mind  into  superior  heat ;  and  the  woman  is 
made  sensible  of  the  delights  of  her  heat  in  the  man's  light,  n.  188,  189. 
With  both  men  and  women,  the  states  of  life  before  marriage  are  dinl-rci.t 


GENERAL  INDEX. 


from  what  they  are  afterwards,  n.  190.  With  married  partners  the  states 
of  life  after  marriage  are  changed,  and  succeed  each  other  according  to  the 
conjunctions  of  their  minds  by  conjugial  love,  n.  191.  Marriage  also  in- 
duces other  forms  in  the  souls  and  minds  of  married  partners,  n.  192.  The 
woman  is  actually  formed  into  a  wife,  according  to  the  description  in  the 
book  of  creation,  n.  193.  This  formation  is  effected  on  the  part  of  the  wife 
by  secret  means :  and  this  is  meant  by  the  woman's  being  created  while 
the  man  slept,  n.  194.  This  formation  on  the  part  of  the  wife,  is  effected 
by  the  conjunction  of  her  own  will  with  the  internal  will  of  the  man,  n.  195. 
The  end  herein  is,  that  the  will  of  both  may  become  one,  and  that  thus 
both  may  become  one  man,  n.  196.  This  formation  [on  the  part  of  the 
wife]  is  effected  by  an  appropriation  of  the  affections  of  the  husband,  n.  197. 
This  formation  [on  the  part  of  the  wife]  is  effected  by  a  reception  of  the 
propagations  of  the  soul  of  the  husband,  with  the  delight  arising  from  her 
desire  to  be  the  love  of  her  husband's  wisdom,  n.  198.  Thus  a  maiden  is 
formed  into  a  wife,  and  a  youth  into  a  husband,  n.  199.  In  the  marriage 
of  one  man  with  one  wife,  between  whom  there  exists  love  truly  conjugial, 
the  Avife  becomes  more  and  more  a  wife,  and  the  husband  more  and  more  a 
husband,  n.  200.  Thus  also  their  forms  are  successively  perfected  and  en- 
nobled from  within,  n.  201.  Children  born  of  parents  who  are  principled 
in  love  truly  conjugial,  derive  from  them  the  conjugial  principle  of  good 
and  truth,  whence  they  have  an  inclination  and  faculty,  if  sons,  to  perceive 
the  things  relating  to  wisdom  ;  and  if  daughters,  to  love  those  tilings  which 
wisdom  teaches,  n.  202 — 205.  The  reason  of  this  is,  because  the  soul  of 
the  offspring  is  from  the  father,  and  its  clothing  from  the  mother,  n.  206. 


UNIVERSALE  RESPECTING  MARRIAGES,  n.  209—230. 

The  sense  proper  to  conjugial  love  is  the  sense  of  touch,  n.  210.  With 
those  who  are  in  love  truly  conjugial,  the  faculty  of  growing  wise  increases ; 
but  with  those  who  are  not,  it  decreases,  n.  211,  212.  With  those  who 
are  in  love  truly  conjugial,  the  happiness  of  dwelling  together  increases; 
but  with  those  who  are  not,  it  decreases,  n.  213.  With  those  who  are  in 
love  truly  conjugial,-  conjunction  of  minds  increases,  and  therewith  friend- 
ship; but  with  those  who  are  not,  they  both  decrease,  n.  214.  Those  who 
are  in  love  truly  conjugial,  continually  desire  to  be  one  man;  but  those 
who  are  not  in  conjugial  love,  desire  to  be  two,  n.  215.  Those  who  are  in 
love  truly  conjugial,  in  marriage  have  respect  to  what  is  eternal;  but  with 
those  who  are  not,  the  case  is  reversed,  n.  216.  Conjugial  love  resides 
with  chaste  wives ;  but  still  their  love  depends  on  the  husbands,  n.  216.* 
Wives  love  the  bonds  of  marriage,  if  the  men  do,  n.  217.  The  intelli- 
gence of  women  is  in  itself  modest,  elegant,  pacific,  yielding,  soft,  tender ; 
but  the  intelligence  of  men  is  in  itself  grave,  harsh,  hard,  daring,  fond  of 
licentiousness,  n.  218.  Wives  are  in  no  excitation  as  men  are ;  but  they 
have  a  state  of  preparation  for  reception,  n.  219.  Men  have  abundant 
store  according  to  the  love  of  propagating  the  truths  of  wisdom,  and  to  the 
love  of  doing  uses,  n,  220.  Determination  is  in  the  good  pleasure  of  the 
husband,  n.  221.  The  conjugial  sphere  flows  from  the  Lord  through  heaven 
into  everything  in  the  universe,  even  to  its  ultimates,  n.  222.  This  sphere  is 
received  by  the  female  sex,  and  through  that  is  transferred  to  the  male  sex,  n. 
223.  Where  there  is  love  truly  conjugial,  this  sphere  is  received  by  the  wife, 
and  only  through  her  by  the  husband,  n.  224.  Where  there  is  love  not  con- 
jugial, this  sphere  is  received  indeed  by  the  wife,  but  not  by  the  husband 
through  her,  n.  225.  Love  truly  conjugial  may  exist  with  one  of  the  mar- 
ried partners,  and  not  at  the  same  time  with  the  other,  n.  226.  There  are 
various  similitudes  and  dissimilitudes,  both  internal  and  external,  with  mar- 
ried partners,  n.  227.    Various  similitudes  can  be  conjoined,  but  not  with 

425 


GENERAL  INDKX. 


dissimilitudes,  n.  228.  The  Lord  provides  similitudes  for  those  who  desire 
love  truly  conjugial,  and  if  not  on  earth  he  yet  provides  them  in  heaven,  n. 
229.  A  man^  according  to  the  deficiency  and  loss  of  conjugial  love,  approaches 
to  tke  nature  of  a  beast,  n.  230. 

ON  THE  CAUSES  OF  COLDNESS,  SEPARATION,  AND  DIVORCE  IN 
MARRIAGES,  n.  234—260. 

Thkee  are  spiritual  heat  and  spiritual  cold;  and  spiritual  heat  is  love,  and 
spiritual  cold  is  the  privation  thereof,  n.  235.  Spiritual  cold  in  marriages  is 
a  disunion  of  souls  and  a  disjunction  of  minds,  whence  come  indifference,  dis- 
cord, contempt,  disdain,  and  aversion ;  from  which,  in  several  cases,  at  length 
comes  separation  as  to  bed,  chamber,  and  house,  n.  236.  There  are  several 
successive  causes  of  cold,  some  internal,  some  external,  and  some  accidental, 
n.  237.  Internal  causes  of  cold  are  from  religion,  n.  238,  239.  Of  internal 
causes  of  cold  the  first  is  the  rejection  of  religion  by  each  of  the  parties,  n. 
240.  Of  internal  causes  of  cold  the  second  is  that  one  of  the  parties  has 
religion  and  not  the  other,  n.  241.  Of  internal  causes  of  cold  the  third  is, 
that  one  of  the  parties  is  of  one  religion  and  the  other  of  another,  n.  242.  Of 
internal  causes  of  cold  the  fourth  is,  the  falsity  of  the  religion,  n.  243.  With 
iiiany,  the  above-mentioned  are  causes  of  internal  cold,  but  not  at  the  same 
lime  of  external,  n.  244,  245.  There  are  also  several  external  causes  of  cold, 
ihe  first  of  which  is  dissimilitude  of  minds  and  manner,  n.  246.  Of  external 
<  auses  of  cold  the  second  is,  that  conjugial  love  is  believed  to  be  the  same  as 
iidulterous  love,  only  that  the  latter  is  not  allowed  by  law,  but  the  former  is, 
n.  247.  Of  external  causes  of  cold  the  third  is,  a  striving  for  preeminence 
between  married  partners,  n.  248.  Of  external  causes  of  cold  the  fourth  is, 
is  want  of  determination  to  any  employment  or  business,  whence  comes  wan- 
dering passion,  n.  249.  Of  external  causes  of  cold  the  fifth  is,  inequality  of 
external  rank  and  condition,  n.  250.  There  are  also  causes  of  separation,  n. 
251.  The  first  cause  of  legitimate  separation  is  a  vitiated  state  of  mind, 
i).  252.  The  second  cause  of  legitimate  separation  is  a  vitiated  state  of 
body,  a.  253.  The  third  cause  of  legitimate  separation  is  impotence  before 
marriage,  n.  254.  Adultery  is  the  cause  of  divorce,  n.  255.  There  are 
also  several  accidental  causes  of  cold;  the  first  of  which  is,  that  enjoyment 
i:  common  (or  cheap),  because  continually  allowed,  n.  256.  Of  accidental 
ciuses  of  cold  the  second  is,  that  living  with  a  married  partner,  from  a 
covenant  and  contract,  seems  forced  and  not  free,  n.  257.  Of  accidental 
causes  of  cold  the  third  is,  affirmation  on  the  part  of  the  wife,  and  her 
talking  incessantly  about  love,  n.  258.  Of  accidental  causes  of  cold  the 
fourth  is,  the  man's  continually  thinking  that  his  wife  is  williug,  and  on 
the  other  hand,  the  wife's  thinking  that  the  man  is  not  willing,  n.  259. 
As  cold  is  in  the  mind,  it  is  also  in  the  body ;  and  according  to  the  in- 
crease of  that  cold,  the  externals  also  of  the  body  are  closed,  n.  260. 

ON  THE  CAUSES  OF  APPARENT  LOVE,  FRIENDSHIP,  AND  FAVOR 
IN  MARRIAGES,  n.  271—292. 

In  the  natural  world  almost  all  are  capable  of  being  joined  together  as 
to  external,  but  not  as  to  internal  affections,  if  these  disagree  and  are  ap- 
parent, n.  272.  In  the  spiritual  world  all  are  conjoined  according  to  in- 
ternal, but  not  according  to  external  affections,  unless  these  act  in  unity 
with  the  internal,  a.  273.  It  is  the  external  affections,  according  to  which 
matrimony  i9  generally  contracted  in  the  world,  n.  274.  But  in  case  they 
are  not  influenced  by  internal  affections  which  conjoin  minds,  the  bonds  of 
matrimony  are  loosed  in  the  house,  n.  275.  Nevertheless  those  bonds 
must  continue  in  the  world  till  the  decease  of  one  of  the  parties,  n.  276. 
426 


GENERAL  INDEX. 


Tn  cases  of  matrimony,  in  which  the  internal  affections  do  not  conjoiN 
there  are  external  affections,  which  assume  a  semblance  of  the  internal,  and 
tend  to  consociate,  n.  277.  Thence  come  apparent  love,  friendship,  and 
favor  between  married  partners,  u.  278.  These  appearances  are  assumed 
conjugial  semblances,  and  they  are  commendable,  because  useful  and  ne- 
cessary, n.  279.  These  assumed  conjugial  semblances,  in  the  case  of  a 
spiritual  man  conjoined  to  a  natural,  are  founded  in  justice  and  judgement, 
n.  280.  For  various  reasons,  these  assumed  conjugial  semblances  with 
natural  men  are  founded  in  prudence,  n.  281.  They  are  for  the  sake  of 
amendment  and  accommodation,  n.  282.  They  are  for  the  sake  of  pre- 
serving order  in  domestic  affairs,  and  for  the  sake  of  mutual  aid,  n.  283. 
They  are  for  the  sake  of  unanimity  in  the  care  of  infants  and  the  education 
of  children,  n.  284.  They  are  for  the  sake  of  peace  in  the  house,  n.  285. 
They  are  for  the  sake  of  reputation  out  of  the  house,  n.  286.  They  are 
for  the  sake  of  various  favors  expected  from  the  married  partner,  or  from 
his  or  her  relations,  and  thus  from  the  fear  of  losing  such  favors,  n.  287. 
They  are  for  the  sake  of  having  blemishes  excused,  and  thereby  of  avoiding 
disgrace,  n.  288.  They  are  for  the  sake  of  reconciliations,  n.  289.  In 
case  favor  does  not  cease  with  the  wife,  when  faculty  ceases  with  the  man, 
there  may  exist  a  friendship  resembling  conjugial  friendship  when  the 
parties  grow  old,  n.  290.  There  are  various  species  of  apparent  love  and 
friendship  between  married  partners,  one  of  whom  is  brought  under  the 
yoke,  and  therefore  is  subject  to  the  other,  n.  291.  In  the  world  there  are 
infernal  marriages  between  persons  who  interiorly  are  the  most  inveterate 
enemies,  and  exteriorly  are  as  the  closest  friends,  n.  292. 

ON  BETROTHINGS  AND  NUPTIALS,  n.  295—314. 

The  right  of  choice  belongs  to  the  man,  and  not  to  the  woman,  n.  296. 
The  man  ought  to  court  and  iutreat  the  woman  respecting  marriage  with 
him,  and  not  the  woman  the  man,  n.  297.  The  woman  Ought  to  consult 
her  parents,  or  those  who  are  in  the  place  of  parents,  and  then  deliberate 
with  herself  before  she  consents,  n.  298,  299.  After  a  declaration  of  con- 
sent, pledges  are  to  be  given,  n.  300.  Consent  is  to  be  secured  and  esta- 
blished by  solemn  betrothing,  n.  301.  By  betrothing,  each  party  is  pre- 
pared for  conjugial  love,  n.  302.  By  betrothing,  the  mind  of  the  one  is 
united  to  the  mind  of  the  other,  so  as  to  effect  a  marriage  of  the  spirit  pre- 
vious to  a  marriage  of  the  body,  n.  303.  This  is  the  case  with  those  who 
think  chastely  of  marriages;  but  it  is  otherwise  with  those  who  think  un- 
chastely  of  them,  n.  304.  Within  the  time  of  betrothing  it  is  not  allowable 
to  be  connected  corporeally,  n.  305.  When  the  time  of  betrothing  is  com- 
pleted, the  nuptials  ought  to  take  place,  u.  306.  Previous  to  the  celebration 
of  the  nuptials,  the  conjugial  covenant  is  to  be  ratified  in  the  presence  of  wit- 
nesses, n.  307.  Marriage  is  to  be  consecrated  by  a  priest,  n.  308.  The  nup- 
tials are  to  be  celebrated  with  festivity,  n.  309.  After  the  nuptials,  thq 
marriage  of  the  spirit  is  made  also  the  marriage  of  the  body,  and  thereby  a 
full  marriage,  n.  310.  Such  is  the  order  of  conjugial  love  with  its  modes, 
from  its  first  heat  to  its  first  torch,  n.  311.  Conjugial  love  precipitated  with- 
out order  and  the  modes  thereof,  bums  up  the  marrows,  and  is  consumed, 
n.  312.  The  states  of  the  minds  of  each  of  the  parties  proceeding  in  suc- 
cessive order,  flow  into  the  state  of  marriage ;  nevertheless  in,  one  manner 
with  the  spiritual  and  in  another  with  the  natural,  n.  313.  There  are 
successive  and  simultaneous  order,  and  the  latter  is  from  the  former  and 
according  to  it,  n.  314. 

ON  REPEATED  MARRIAGES,  n.  317—355. 

After  the  death  of  a  married  partner,  again  to  contract  wedlock,  depends 
oil  the  preceding  conjugial  love,  n.  318.    After  the  death  of  a  married  part- 

427 


GENERAL  INDEX. 


ner,  again  to  contract  wedlock,  depends  also  on  the  state  of  marriage  in  which 
the  parties  had  lived,  n.  319.  With  those  who  have  not  been  in  iove  truly 
conjugial,  there  is  no  obstacle  or  hindrance  to  their  again  contracting  wed- 
lock, n.  320.  Those  who  had  lived  together  in  love  truly  conjugial.  are 
unwilling  to  marry  again,  except  for  reasons  separate  from  conjugial  love, 
n.  321.  The  state  of  a  marriage  of  a  youth  with  a  maiden  differs  from  that 
of  a  youth  with  a  widow,  n.  322.  Also  the  state  of  marriage  of  a  widower 
with  a  maiden  differs  from  that  of  a  widower  with  a  widow,  n.  323.  The 
varieties  and  diversities  of  these  marriages,  as  to  love  and  its  attributes,  are 
innumerable,  n.  324.  The  state  of  a  widow  is  more  grievous  that  that  of  a 
widower  n.  325. 

ON  POLYGAMY,  n.  332—352. 

Love  truly  conjugial  can  only  exis  twith  one  wife,  consequently  neither 
can  friendship,  confidence,  ability  truly  conjugial,  and  such  a  conjunction 
of  minds  that  two  may  be  one  flesh,  n.  333,  334.  Thus  celestial  blessedness, 
spiritual  satisfactions,  and  natural  delights,  which  from  the  beginning  were 
provided  for  those  who  are  in  love  truly  conjugial,  can  only  exist  with  one 
wife,  n.  335.  All  those  things  can  only  exist  from  the  Lord  alone ;  and  they 
do  not  exist  with  any  but  those  who  come  to  him  alone,  and  live  according 
to  his  commandments,  n.  336.  Consequently  love  truly  conjugial  with  its 
felicities  can  only  exist  with  those  who  are  of  the  Christian  church,  n.  337. 
Therefore  a  Christian  is  not  allowed  to  marry  more  than  one  wife,  n.  338. 
If  a  Christian  marries  several  wives,  he  commits  not  only  natural  but  also 
spiritual  adultery,  n.  339.  The  Israelitish  nation  was  permitted  to  marry 
several  wives,  because  they  had  not  the  Christian  church,  and  consequently 
love  truly  conjugial  could  not  exist  with  them,  n.  340.  At  this  day  the 
Mahometans  are  permitted  to  marry  several  wives,  because  they  do  not  ac- 
knowledge the  Lord  Jesus  Christ  to  be  one  with  Jehovah  the  Father,  and 
thereby  to  be  the  God  of  heaven  and  earth,  and  hence  cannot  receive  love 
truly  conjugial,  n.  341.  The  Mahometan  heaven  is  out  of  the  Christian 
heaven,  and  is  divided  into  two  heavens,  the  inferior  and  the  superior;  and 
only  those  are  elevated  into  their  superior  heaven,  who  renounce  concubines, 
and  live  with  one  wife,  and  acknowledge  our  Lord  as  equal  to  God  the 
Father,  to  whom  is  given  dominion  over  heaven  and  earth,  n.  342 — 344. 
Polygamy  is  lasciviousness,  n.  345.  Conjugial  chastity,  purity,  and  sanctity, 
cannot  exist  with  polygamists,  n.  346.  A  polygamist,  so  long  as  he  remains 
Buoh,  cannot  become  spiritual,  n.  347.  Polygamy  is  not  sin  with  those  who 
live  in  it  from  a  religious  notion,  n.  348.  Polygamy  is  not  sin  with  those 
who  are  in  ignorance  respecting  the  Lord,  n.  349,  350.  Of  these,  although 
polygamists,  such  are  saved  as  acknowledge  a  God,  and  from  a  religious 
notion  live  according  to  the  civil  laws  of  justice,  n.  351.  But  none  either  of 
the  latter  or  of  the  former  can  be  associated  with  the  angels  in  the  Christian 
heavens,  n.  352. 

ON  JEALOUSY,  n.  357—379. 

Zeal  considered  in  itself  is  like  the  ardent  fire  of  love,  n.  358.  Tho 
burning  or  flame  of  that  love,  which  is  zeal,  is  a  spiritual  burning  or  flame, 
arising  from  an  infestation  and  assault  of  tho  love,  n.  356 — 361.  The  quality 
of  a  man's  zeal  is  according  to  the  quality  of  his  love ;  thus  it  differs  accord- 
ing as  the  love  is  good  or  evil,  n.  362.  the  zeal  of  a  good  love  and  the  zeal 
of  an  evil  love,  are  alike  in  externals,  hut  altogether  different  in  internal-,  n. 
363,  364.  The  zeal  of  a  good  love  in  its  internals  contains  a  hidden  store  of 
love  and  friendship :  but  the  zeal  of  an  evil  love  in  its  internals  contains  a 
hidden  store  of  hatred  and  revenge,  n.  365,  366.  The  zeal  of  conjugial  lova 
is  called  jeai'ousv,  n.  367.  Jealousy  is  like  an  ardent  lire  against  those  who 
4'iS 


G3NEKAL  INDEX. 


infest  love  exercised  towards  a  married  partner,  and  like  a  terrible  fear  for 
the  loss  of  that  love,  n.  368.  There  is  spiritual  jealousy  with  monogamists, 
and  natural  with  polygamists,  n.  369,  370.  Jealousy  with  those  married 
partners  who  tenderly  love  each  other,  is  a  just  grief  grounded  in  sound  rea- 
Ron,  lest  conjugial  love  should  be  divided,  and  should  thereby  perish,  n.  371, 
372.  Jealousy,  with  married  partners  who  do  not  love  each  other,  is  grounded 
in  several  causes ;  arising  in  some  instances  from  various  mental  weaknesses, 
n.  373 — 375.  In  some  instances  there  is  not  any  jealousy ;  and  this  also  from 
various  causes,  n.  376.  There  is  a  jealousy  also  in  regard  to  concubines,  but 
not  such  as  in  regard  to  wives,  n.  377.  Jealousy  likewise  exists  among 
beasts  and  birds,  n.  378.  The  jealousy  of  men  and  husbands  is  different  from 
that  of  women  and  wives,  n.  379. 


ON  THE  CONJUNCTION  OP  CONJUGIAL  LOVE  WITH  THE  LOVE 
OF  INFANTS,  n.  385— 4U. 

Two  universal  spheres  proceed  from  the  Lord  to  preserve  the  universe  in 
its  created  state ;  of  which  the  one  is  the  sphere  of  procreating,  and  the  other 
the  sphere  of  protecting  the  things  procreated,  n.  386.  These  two  universal 
spheres  make  a  one  with  the  sphere  of  conjugial  love  and  the  sphere  of  the 
love  of  infants,  n.  387.  These  two  spheres  universally  and  singularly  flow 
into  all  things  of  heaven  and  all  things  of  the  world,  from  first  to  last,  n. 
38S — 390.  The  sphere  of  the  love  of  infants  is  a  sphere  of  protection  and 
support  of  those  who  cannot  protect  and  support  themselves,  n.  391.  This 
sphere  affects  both  the  evil  and  the  good,  and  disposes  every  one  to  love,  pro- 
tect, and  support  his  offspring  from  his  own  love,  n.  392.  This  sphere  prin- 
cipally affects  the  female  sex,  thus  mothers ;  and  the  male  sex,  or  fathers,  by 
derivation  from  them,  n.  393.  This  sphere  is  also  a  sphere  of  innocence  and 
peace  [from  the  Lord,]  n.  394.  The  sphere  of  innocence  flows  into  infants, 
and  through  them  into  the  parents,  and  affects  them,  n.  395.  It  also  flows  into 
the  souls  of  the  parents,  and  unites  with  the  same  sphere  with  the  infants  ; 
and  it  is  principally  insinuated  by  means  of  the  touch,  n.  396,  397.  In  the 
degree  in  which  innocence  retires  from  infants,  affection  and  conjunction  also 
abate,  and  this  successively,  even  to  separation,  n.  398.  A  state  of  rational 
innocence  and  peace  with  parents  towards  infants,  is  grounded  in  the  circum- 
siance,  that  they  know  nothing  and  can  do  nothing  from  themselves,  but  from 
ethers,  especially  from  the  father  and  mother;  and  this  state  successively 
letires,  in  proportion  as  they  know  and  have  ability  from  themselves,  and  not 
from  others,  n.  399.  The  sphere  of  the  love  of  procreating  advances  in  order 
from  the  end  through  causes  into  effects,  and  makes  periods ;  whereby  crea- 
tion is  preserved  in  the  state  foreseen  and  provided  for,  n.  400,  401.  The 
love  of  infants  descends,  and  does  not  ascend,  n.  402.  "Wives  have  one  state 
of  love  before  conception,  and  another  state  after,  even  to  the  birth,  n.  403. 
With  parents  conjugial  love  is  conjoined  with  the  love  of  infants  by  spiritual 
causes,  and  thence  by  natural,  n.  404.  The  love  of  infants  and  children  is 
different  with  spiritual  married  partners  from  what  it  is  with  natural,  n.  405 
— 407.  With  the  spiritual,  that  love  is  from  what  is  interior  or  prior,  but 
with  the  natural,  from  what  is  exterior  or  posterior,  n.  408.  In  consequence 
hereof  that  love  prevails  with  married  partners  who  mutually  love  each  other, 
and  also  with  those  who  do  not  at  all  love  each  other,  n.  409.  The  love  of 
infants  remains  after  death,  especially  with  women,  n.  410.  Infants  are  educa- 
ted under  the  Lord's  auspices  by  such  women,  and  grow  in  stature  and  intel- 
ligence as  in  the  world,  n.  411,  412.  It  is  there  provided  by  the  Lord,  that 
with  those  infants  the  innocence  of  infancy  becomes  the  innocence  of  wis 
dom,  [and  thus  they  become  angels]  n.  413,  414. 


420 


GENERAL  INDEX. 


PAET  THE  SECOND. 

PRELIMINARY  NOTE  BY  THE  EDITOR. 

ON  THE  OPPOSITION  OF  ADULTEROUS  LOVE  AND  CONJUGIAL  LOVE 

n.  423— 443. 

It  is  not  known  what  adulterous  love  is,  unless  it  be  known  what  conjugial 
love  is,  n.  424.  Adulterous  love  is  opposed  to  conjugial  love,  n.  425.  Adul- 
terous love  is  opposed  to  conjugial  love,  as  the  natural  man  viewed  in  himselt' 
is  opposed  to  the  spiritual  man,  n.  426.  Adulterous  love  is  opposed  to  con- 
jugial love,  as  the  connubial  connection  of  what  is  evil  and  false  is  opposed 
to  the  marriage  of  good  and  truth,  n.  427,  428.  Hence,  adulterous  love  is 
opposed  to  conjugial  love  as  hell  is  to  heaven,  n.  429.  The  impurity  of  hell 
is  from  adulterous  love,  and  the  purity  of  heaven  from  conjugial  love,  n. 
430.  In  the  church,  the  impurity  and  the  purity  are  similarly  circumstanced, 
n.  431.  Adulterous  love  more  and  more  makes  a  man  (homo)  not  a  man 
(homo),  and  a  man  (vir)  not  a  man  (vir);  and  conjugial  love  makes  a  man 
(homo)  more  and  more  a  man  (homo)  and  a  man  (cir),  n.  432,  433.  There 
are  a  sphere  of  adulterons  love  and  a  sphere  of  conjugial  love,  n.  434.  The 
sphere  of  adulterous  love  ascends  from  hell,  and  the  sphere  of  conjugial  love 
descends  from  heaven,  n.  435.  In  eacli  world  those  two  spheres  meet,  but  do 
not  unite,  n.  436.  Between  those  two  spheres  there  is  an  equilibrium,  and 
man  is  in  it,  n.  437.  A  man  can  turn  himself  to  whichever  sphere  lie 
pleases;  but  so  tar  as  he  turns  himself  to  the  one,  so  far  he  turns  himself 
from  the  other,  n.  438.  Each  sphere  brings  with  it  delights,  n.  439.  The 
delights  of  adulterous  love  commence  from  the  flesh,  and  are  of  the  flesh  even 
in  the  spirit;  but  the  delights  of  conjugial  love  commence  in  the  spirit,  and 
are  of  the  spirit  even  in  the  flesh,  n.  440,  441.  The  delights  of  adulterous 
love  are  the  pleasures  of  insanity ;  but  the  delights  of  conjugial  love  are  the 
delights  of  wisdom,  n.  442,  443. 


ON  FORNICATION,  n.  444*— 4G0. 

Fornication  is  of  the  love  of  the  sex,  n.  445.  The  love  of  the  sex,  from 
which  fornication  is  derived,  commenc  s  when  a  youth  begins  to  think  and 
act  from  his  own  understanding,  and  his  voice  to  be  masculine,  n.  446.  For- 
nication is  of  the  natural  man,  n.  447.  Fornication  is  lust,  but  not  the  lust 
of  adultery,  n.  448,  449.  With  some  men,  the  love  of  the  sex  cannot  without, 
hurt  be  totally  checked  from  going  forth  into  fornication,  n.  450.  Therefore 
iu  populous  cities  public  stews  are  tolerated,  n.  451.  Fornication  is  light,  s..» 
far  as  it  looks  to  conjugial  love,  and  gives  this  love  the  preference,  n.  452. 
The  lust  of  fornication  is  grievous,  so  far  as  it  looks  to  adultery,  n.  453.  The 
lust  of  fornication  is  more  grievous  as  it  verges  to  the  desire  of  varieties  and 
of  defloration,  n.  454.  The  sphere  of  the  lust  of  fornication,  such  as  it  is  in 
the  beginning,  is  a  middle  sphere  between  the  sphere  of  adulterous  love  and 
the  sphere  of  conjugial  love,  and  makes  an  equilibrium,  n.  455.  Care  is  to 
be  taken,  lest  by  immoderate  and  inordinate  fornications  conjugial  love  be 
destroyed,  n.  456.  Inasmuch  as  the  conjugial  principle  of  one  man  with  one 
wife  is  the  jewel  of  human  life,  and  the  reservoir  of  the  Christian  religion, 
n.  457,  458.  With  those  who,  from  various  reasons,  cannot  as  yet  enter  into 
marriage,  and  from  their  passion  for  the  sex,  cannot  moderate  their  lasts, 
this  conjugial  principle  may  be  preserved,  if  the  vague  love  of  the  sex  be  con- 
fined to  one  mistress,  n.  459.  Keeping  a  mistress  is  preferable  to  vagiu 
i30 


GENERAL  INDEX. 


amours,  provided  only  one  .be  kept,  and  she  be  neither  a  maiden  nor  a 
married  woman,  and  the  love  of  the  mistress  be  kept  separi  te  from  conjugial 
love,  n.  460. 

ON  CONCUBINAGE,  n.  4G2— 476. 

Tiiere  are  two  kinds  of  concubinage,  which  differ  exceedingly  from  each 
other,  the  one  conjointly  with  a  wife,  the  other  apart  from  a  wife,  n.  463. 
Concubinage  conjointly  with  a  wife,  is  altogether  unlawful  for  Christians, 
and  detestable,  n.  464.  It  is  polygamj-,  which  has  been  condemned,  and  is 
to  be  condemned  by  the  Christian  world,  n.  405.  It  is  an  adultery  whereby 
the  conjugial  principle,  which  is  the  most  precious  jewel  of  the  Christian  life, 
is  destroyed,  n.  466.  Concubinage  apart  from  a  wife,  when  it  is  engaged  in 
from  causes  legitimate,  just,  and  truly  excusatory,  is  not  unlawful,  n.  467. 
The  legitimate  causes  of  this  concubinage  are  the  legitimate  causes  of  divorce, 
while  the  wife  is  nevertheless  retained  at  home,  n.  468, 469.  The  just  causes 
of  this  concubinage  are  the  just  causes  of  separation  from  the  bed,  n.  470. 
Of  the  excusatory  causes  of  this  concubinage  some  are  real  and  some  not, 
n.  471.  The  really  excusatory  causes  are  such  as  are  grounded  in  what  is 
just,  n.  472,  473.  The  excusatory  causes  which  are  not  real  are  such  as  are 
not  grounded  in  what  is  just,  although  in  the  appearance  of  what  is  just, 
n.  474.  Those  who,  from  causes  legitimate,  just,  and  really  excusatory,  are 
engaged  in  this  concubinage,  may  at  the  same  time  be  principled  in  conjugial 
love,  n.  475.  While  this  concubinage  continues,  actual  connection  with  a 
wife  is  not  allowable,  n.  476. 

ON  ADULTERIES  AND  THEIR  GENERA  AND  DEGREES,  n.  478—499. 

There  are  three  genera  of  adulteries, — simple,  duplicate,  and  triplicate, 
n.  479.  Simple  adultery  is  that  of  an  unmarried  man  with  another's  wife,  or 
of  an  unmarried  woman  with  another's  husband,  n.  480,  481.  Duplicate 
adultery  is  that  of  a  husband  with  another's  wife,  or  of  a  wife  with  another'3 
husband,  n.  482,  483.  Triplicate  adultery  is  with  relations  by  blood,  n.  484. 
There  are  four  degrees  of  adulteries,  according  to  which  they  have  their  pre- 
dications, their  charges  of  blame,  and  after  death  their  imputation,  n.  485. 
Adulteries  of  the  first  degree  are  adulteries  of  ignorance,  which  are  commit- 
ted by  those  who  cannot  as  yet,  or  cannot  at  all,  consult  the  understanding, 
aud  thence  check  them,  n.  486.  In  such  cases  adulteries  are  mild,  n.  487. 
Adulteries  of  the  second  degree  are  adulteries  of  lust,  which  are  committed 
by  those  who  indeed  are  able  to  consult  the  understanding,  but  from  acci- 
dental causes  at  the  moment  are  not  able,  n.  488.  Adulteries  committed  by 
such  persons  are  imputatory,  according  as  the  understanding  afterwards  favors 
them  or  not,  n.  489.  Adulteries  of  the  third  degree  are  adulteries  of  the 
reason,  which  are  committed  by  those  who  with  the  understanding  confirm 
themselves  in  the  persuasion  that  they  are  not  evils  of  sin,  n.  490.  The  adul- 
teries committed  by  such  persons  are  grievous,  and  are  imputed  to  them  ac- 
cording to  confirmations,  n.  491.  Adulteries  of  the  fourth  degree  are  adul- 
teries of  the  will,  which  are  committed  by  those  who  make  them  lawful  and 
pleasing,  and  who  do  not  think  them  of  importance  enough  to  consult  the 
understanding  respecting  them,  n.  492.  The  adulteries  committed  by  these 
persons  are  exceedingly  grievous,  and  are  imputed  to  them  as  evils  of  pur- 
pose, and  remain  in  them  as  guilt,  n.  493.  Adulteries  of  the  third  and 
fourth  degree  are  evils  of  sin,  according  to  the  quantity  and  quality  of 
understanding  and  will  in  them,  whether  they  are  actually  committed  or 
not,  n.  494.  Adulteries  grounded  in  purpose  of  the  will,  and  adulteries 
grounded  in  confirmation  of  the  understanding,  render  men  natural,  sensual, 
and  corporeal,  n.  495,  496.  And  this  to  such  a  degree,  that  at  length  they 
reject  from  themselves  all  tilings  of  the  church  and  of  religion,  n.  497. 

431 


GENERAL  INDEX. 


Nevertheless  they  have  the  powers  of  human  rationality  like  other  men,  n. 
498.  But  they  use  that  rationality  while  they  are  in  externals,  but  abuse  it 
while  they  are  in  externals,  n.  499. 

ON  THE  LUST  OP  DEFLORATION,  n.  501—505. 

The  state  of  a  virgin  or  undeflowered  woman  before  and  after  marriage, 
n.  502.  Virginity  is  the  crown  of  chastity  and  the  certificate  of  conjugial 
love,  n.  503.  Defloration,  without  a  view  to  marriage  as  an  end,  is  the  vil- 
lany  of  a  robber,  n.  504.  The  lot  of  those  who  have  confirmed  themselves  in 
the  persuasion  that  the  lust  of  defloration  is  not  an  evil  of  sin,  after  death  is 
grievous,  n.  505. 

ON  THE  LUST  OF  VARIETIES,  n.  506—510. 

By  the  lust  of  varieties  is  meant  the  entirely  dissolute  lust  of  adultery, 
n.  507.  That  lust  is  love,  and  at  the  same  time  loathing,  in  regard  to  the 
sex,  n.  508.  The  lot  of  those  [who  have  been  addicted  to  that  lust]  after 
death  is  miserable,  since  they  have  not  the  inmost  principle  of  life,  n.  510. 

ON  THE  LUST  OF  VIOLATION,  n.  511,  512. 

ON  THE  LUST  OF  SEDUCING  INNOCENCIE3,  n.  513,  514. 

ON  THE  CORRESPONDENCE  OF  ADULTERIES  WITH  THE  VIOLATION 
OF  SPIRITUAL  MARRIAGE,  n.  515—520. 

ON  THE  IMPUTATION  OF  EACH  LOVE.  ADULTEROUS  AND  CONJUGIAL, 

n.  523—531. 

The  evil  in  which  every  one  is  principled,  is  imputed  to  him  after  death; 
and  so  also  the  good,  n.  524.  The  transference  of  the  good  of  one  person 
into  another  is  impossible,  n.  525.  Imputation,  if  by  it  is  meant  such  trans- 
ference, is  a  frivolous  term,  n.  526.  Evil  or  good  is  imputed  to  every  one 
according  to  the  quality  of  his  will  and  of  his  understanding,  n.  527-^-529. 
Thus  adulterous  love  is  imputed  to  every  one,  n.  530.  Thus  also  conjugial 
hive  is  imputed  to  every  one,  n.  531. 


INDEX 

TO  THE 

MEMORABLE  RELATIONS. 


Conjugial  love  seen  in  its  form  with  two  conjugial  partners,  who  were  con- 
veyed down  from  heaven  in  a  chariot,  n.  42,  43. 

Three  novitiates  from  the  world  receive  information  respecting  marriages  in 
heaven,  n.  44. 

On  the  chaste  love  of  the  sex,  n.  55. 

O;.  the  temple  of  wisdom,  where  the  causes  of  beauty  in  the  female  cox  are 

discussed  by  wise  ones,  n.  56. 
On  conjugial  love  with  those  who  lived  in  the  golden  age,  n.  75. 

 ■  with  those  who  lived  in  the  silver  age,  n.  76. 

.  with  those  who  lived  in  the  rapper  age,  r..  77. 

 with  those  who  lived  in  the  iron  age,  n.  78. 

 with  those  who  lived  afte!  inn«p  2gee,  z.  73,  ?o. 

On  the  glorification  of  the  Lord  by  the  angeis  in  the  heavens,  on  account  of 

his  advent,  and  of  conjugial  love,  which  is  to  be  restored  at  that 

time,  n.  81. 
On  the  precepts  of  the  New  Church,  n.  82. 

On  the  origin  of  conjugial  love,  and  of  its  virtue  or  potency,  discussed  by  an 

assembly  of  the  wise  from  Europe,  n.  103,  104. 
On  a  paper  let  down  from  heaven  to  the  earth,  on  which  was  written,  The 

marriage  of  good  and  truth,  n.  115. 
What  the  image  and  likeness  of  God  is,  and  what  the  tree  of  life,  and  the 

tree  of  the  knowledge  of  good  and  evil,  n.  132 — 136. 
Two  angels  out  of  the  third  heaven  give  info rmatiorf respecting  conjugial  love 

there,  n.  137. 

On  the  ancients  in  Greece,  who  inquired  of  strangers,  What  news  from  the 
earth?    Also,  on  men  found  in  the  woods,  n.  151* — 154*. 

On  the  golden  shower  and  hall,  where  the  wives  said  various  things  respect- 
ing conjugial  love,  n.  155. 

The  opinion  of  the  ancient  sophi  in  Greece  respecting  the  life  of  men  after 
death,  n.  182. 

O.'i  the  nuptial  garden  called  Adramandoni,  where  there  was  a  conversation 

respecting  the  intlux  of  conjugial  love,  n.  183. 
A  declaration  by  the  ancient  sophi  in  Greece  respecting  employments  in 

heaven,  n.  207. 

On  the  golden  shower  and  hall,  where  the  wives  again  conversed  respecting 

conjugial  love,  n.  208. 
On  the  judges  who  were  influenced  by  friendship,  of  whom  it  was  exclaimed, 

O  how  just!  n.  231. 


NDEX  TO  THE  MEMORABLE  RELATIONS. 


On  the  reasoners.  of  whom  it  was  exclaimed,  0  how  learned  !  n.  232. 
On  the  confinnators,  of  whom  it  was  exclaimed,  0  how  wise !  n.  233. 
On  those  who  are  in  the  love  of  ruling  from  the  love  of  self,  n.  261 — 266. 
On  those  who  are  in  the  love  of  possessing  all  things  of  the  world,  n.  267, 
268. 

On  Lucifer,  n.  269. 

On  conjugial  cold,  n.  270. 

On  the  seven  wives  sitting  on  a  bed  of  roses,  who  said  various  things  respect- 
ing conjugial  love,  n.  293. 

Observations  by  the  same  wives  on  the  prudence  of  women,  n.  294. 

A  discussion  what  the  soul  is,  and  what  is  its  quality,  n.  315. 

On  the  garden,  where  there  was  a  conversation  respecting  the  divine  provi- 
dence in  regard  to  marriages,  n.  316. 

On  the  distinction  between  what  is  spiritual  and  what  is  natural,  n.  326 — 329. 

L)iscussions,  whether  a  woman  who  loves  herself  for  her  beauty,  loves  her 
husband ;  and  whether  a  man  who  loves  himself  for  his  intelligence, 
loves  his  wife,  n.  330,  331. 

On  self-prudence,  n.  353. 

On  the  perpetual  faculty  of  loving  a  wife  in  heaven,  n.  355,  356. 

A  discussion,  whether  nature  is  of  life,  or  life  of  nature ;  also  respecting  tho 

centre  and  expanse  of  life  and  nature,  n.  380. 
Orators  delivering  their  sentiments  on  the  origin  of  beauty  in  the  female 

sex,  n.  381—384. 

That  all  things  which  exist  and  take  place  in  the  natural  world,  are  froin 

the  Lord  through  the  spiritual  world,  n.  415 — 422. 
On  the  angels  who  were  ignorant  of  the  nature  and  meaning  of  adultery,  u. 

444. 

On  delight,  which  is  the  universal  of  heaven  and  hell,  n.  461. 
On  an  adulterer  who  was  taken  up  into  heaven,  and  there  saw  things  inverted, 
n.  477. 

On  three  priests  who  were  accused  by  adulterers,  n.  500. 

That  determined  and  confirmed  adulterers  do  not  acknowledge  anything  of 

heaven  and  the  church,  n.  521,  522. 
On  the  new  things  revealed  by  the  Lord,  n.  532. 


INDEX 

TO 

CONJUGIAL  LOYE. 


The  Numbers  refer  to  the  Paragraphs,  and  not  to  tlie  Pages. 


Abomination  of  Desolation,  Matt.  xxiv. 
1"),  signifies  the  falsification  and  depriva- 
tion of  all  truth,  80. 

Absence  in  the  spiritual  world,  its  cause, 
171. 

Action. — In  all  conjunction  by  love  there 
must  be  action,  reception,  and  reaction, 
293.  From  the  will,  which  in  itself  is  spir- 
itual, actions  ilow,  220. 

Activity  is  one  of  the  moral  virtues 
which  respect  life,  and  enter  into  it,  164. 
The  activity  of  love  makes  a  sense  of  de- 
light, 461.  The  influx  of  love  and  wisdom 
from  the  Lord  is  the  essential  activity  from 
which  comes  all  delight,  461.  From  con- 
jugial love,  as  from  a  fountain,  issue  the 
activities  and  alacrities  of  life,  249. 

Actors. —  In  heaven,  out  of  the  cities,  arc 
exhibited  stage  entertainments,  wherein 
the  actors  represent  the  various  virtues  and 
graces  of  moral  life,  17,  79. 
Actually,  66,  98,  178,  &c. 
Obs. — This  expression  is  used  to  dis- 
tinguish Actualiter  from  Realiter,  of 
which  the  author  also  makes  use  ;  thus 
between  actually  and  really,  there  is  the 
same  distinction  as  between  actual, 
taken  in  a  philosophical  sense,  and 
real. 

Acution. — The  spiritual  purification  of 
conjugial  love  may  be  compared  with  the 
purification  of  natural  spirits  effected  by 
chemists,  and  called  acution,  145. 

Adah. — In  what  his  sin  consisted,  444. 
Error  of  those  who  believe  that  Adam  was 
wise  and  did  good  from  himself,  and  that 
this  was  his  state  of  integrity,  135.  The 
evil  in  which  each  man  is  born,  is  not  de- 
rived hereditarily  from  Adam,  but  from 
liis  parents,  525.  If  it  is  believed  that  the 
guilt  of  Adam  is  inscribed  on  all  the  human 
race,  it  is  because  few  reflect  on  any  evil 
in  themselves,  and  thence  know  it,  525. 
Adam  and  man  are  one  expression  in  the 
Hebrew  tongue,  156*. 

Adjunction.— The  union  of  the  soul  and 
mind  of  one  married  partner  to  those  of 
the  other,  is  an  actual  adjunction,  and  can- 
not possibly  be  dissolved,  321.  This  ad- 
junction is  close  and  near  according  to  the 
'ove,  and  approaching  to  contact  with  those 
*ho  are  principled  in  love  truly  conjugial, 


158.  It  may  be  called  spiritual  cohabita- 
tion, which  takes  place  with  married  part- 
ners who  love  each  other  tenderly,  how- 
ever remote  their  bodies  may  be  from  each 
other,  158. 

A  ministrations  in  the  spiritual  world, 
207.  The  discharge  of  them  is  attended 
with  delight,  207. 

Administrators. — In  the  spiritual  world 
there  are  administrators,  207. 

Adorations. — Why  the  ancients  in  their 
adorations  turned  their  faces  to  the  rising 
sun,  342. 

Aduamandoni  is  the  name  of  a  garden  in 
the  spiritual  world ;  this  word  signifies  the 
delight  of  conjugial  love,  183. 

Adulterers. — As  soon  as  a  nir.n  actually 
becomes  an  adulterer,  heaven  is  closed  to 
him,  500.  Adulterers  become  more  and 
more  not  men,  432.  There  are  four  kinds 
of  adulterers: — 1st,  Adulterers  from  a 
purposed  principle  are  those  who  are  so 
from  the  lust  of  the  will;  2d,  adulterers 
from  a  confirmed  principle  are  those  who 
are  so  from  the  persuasion  of  the  under- 
standing; 3d,  adulterers  from  a  deli  berate 
principle  are  those  who  arc  so  from  the  al- 
lurements of  the  senses ;  4th,  adulterers 
from  a  non-deliberate  principle  are  tho>e 
who  are  not  in  the  faculty  or  not  in  the 
liberty  of  consulting  the  understanding, 
432.  Those  of  the  two  former  kinds  be- 
come more  and  more  not  men,  but  the  two 
latter  kinds  become  men  as  they  recede 
from  those  errors,  432.  Keasonings  of 
adulterers,  500.  Everv  unclean  principle 
of  hell  is  from  adulterers,  500,  477.  Who- 
ever is  in  spiritual  adultery  is  also  in  natu- 
ral adultery,  520. 

Adulterers  from  a  deliberate  principle 
*and  from  a  non-deliberate  principle,  432. 

Adultery,  by,  is  meant  scortation  oppo- 
site to  marriage,  480.  The,  horrible  nature 
of  adultery,  483.  Spiritual  adultery  is  the 
connection  of  evil  ana  the  false,  520.  Adul- 
teries are  the  complex  of  all  evils,  356. 
Why  hell  in  the  total  is  called  adultery, 
520.  There  are  three  genera  of  adulteries, 
simple,  duplicate,  and  triplicate,  478,  484. 
There  are  four  degrees  of  adulteries,  accord- 
ing to  which  they  have  their  predications, 
their  charges  of  blame,  and  after  death. 


COXJtTGIAL  LOVE. 


their  imputation*.  435-499: — 1st.  Adul- 
teries of  ignorance,  <fcc,  486,  487  ;  2d,  adul- 
teries of  lust,  483,  489 ;  3d,  adulteries  of 
t>!e  reason  or  understanding:,  <fec,  490, 491  ; 
4th,  adulteries  of  the  will,  492,  493.  The 
ii-titiction  between  adulteries  of  the  will 
M'.id  those  of  the  understanding,  490.  The 
adultery  of  the  reason  is  less  grievous 
than  the  adultery  of  the  will,  490. — Acces- 
sories of  adultery  and  aggravations  of  it, 
454.  Adultery  is  the  cause  of  divorce,  255. 
Kepresentative  of  adulterv  in  its  business, 
521. 
Affect. 

Obs. — This  word  signifies  to  impress 
with  affection  either  good  or  bad. 

Affections  which  are  merely  derivations 
of  tne  love,  form  the  will,  and  make  and 
compose  it,  197.  Every  affection  of  love 
belongs  to  the  will,  for  what  a  man  loves, 
tuat  he  also  wills,  196.  livery  affection 
has  its  delight,  272.  Affections,  with  the 
thoughts  thence  derived,  appertain  to  the 
mind,  and  sensations,  with  the  pleasures 
thence  derived,  appertain  to  the  body,  273. 
In  the  natural  world,  almost  all  are  capable 
of  being  joined  together  as  to  external  af- 
fections, but  not  as  to  internal  affections, 
if  these  disagree  and  appear,  272.  In  the 
spiritual  world  all  are  conjoined  as  to  in- 
ternal affections,  but  not  according  to  ex- 
ternal, unless  these  act  in  unity  with  the 
internal,  278.  The  affections  according  to 
which  wedlock  is  commonly  contracted  in 
the  world,  are  external,  274 ;  but  in  that 
case  they  arc  not  influenced  by  internal  af- 
fections," which  conjoin  minds,  the  bonds 
of  wedlock  are  loosed  in  the  house,  275. 
By  internal  affections  are  meant  the  mutu- 
al inclinations  which  influence  the  mind 
of  each  of  the  parties  from  heaven  ;  where- 
as by  external  affections  are  meant  the  in- 
clinations which  influence  the  mind  of  each 
of  the  parties  from  the  world,  277.  The 
external  affections  by  death  follow  the 
body,  and  are  entombed  with  it,  those  only 
remaining  which  cohere  with  internal  prin- 
ciples, 820.  Women  were  created  by  the 
Lord  affections  of  the  wisdom  of  men,  56. 
Their  affection  of  wisdom  is  essential  beau- 
ty, 56.  All  the  angels  are  affections  of  love 
in  a  human  form,  42:  the  ruling  affection 
itself  shines  forth  from  their  laces;  and 
from  their  affection,  and  according  to  it, 
the  kind  and  quality  of  their  raiment  is 
derived  and  determined,  42. 

Affliction,  great,  Matt.  xxiv.  21,  signi- 
fies the  state  of  the  church  infested  by  evils 
and  falses,  80. 

Afflux,  293. 

Obs. — AftTux  is  that  which  flows  upon  or 
towards,  and  remains  generally  in  the 
external,  without  penetrating  interior- 
ly, A.  C,  n.  7955.  Efflux  is  that  which 
flows  from,  and  is  generally  predicated 
of  that  which  proceeds  from  below  up- 
wards. Influx  is  that  which  flows 
into,  or  which  penetrates  interiorly, 
provided  it  meets  with  no  obstacle  ;  it 
is  generally  used  when  speaking  of 

436 


that  which  comes  from  above,  thin 
from  heaven,  that  is,  from  the  Lord 
through  heavsn. 

Africans  more  intelligent  than  the  learn- 
ed of  Europe,  114. 

Aoz. — The  common  states  of  a  man's 
life  are  called  infancy,  childhood,  youth, 
manhood,  and  old  age,  185.  Unequal  ages 
induce  coldness  in  marriage,  250.  In  the 
heavens  there  is  no  inequality  of  age,  all 
there  are  in  cne  flower  ot  youth,  and  con- 
tinue therein  to  eternity,  250.  Golden  age, 
75.  Silver  age  or  period,  76.  Copper  age. 
77.  Iron  age,  78.  Age  of  iron  mixed  with 
miry  clay,  79.  Age  of  gold,  42,  75;  of  sil- 
ver, 76;  of  copper,  77;  of  iron.  78;  of  iron 
mixed  with  clay,  79.  The  ages  of  gold,  sil- 
ver, and  copper  are  anterior  to  the  time  of 
which  we  have  any  historical  records,  1Z. 
Men  of  the. golden  age  knew  and  ac- 
knowledged that  they  were  forms  receptive 
of  life  from  God,  and  that  on  this  account 
wisdom  was  inscribed  on  their  souls  aixl 
hearts,  and  hence  that  they  saw  truth  from 
the  light  of  truth,  and  by  truths  perceived 
good  from  the  delight  of  the  love  thereof, 
153*.  All  those  who  lived  in  the  silver 
age  had  intelligence  grounded  in  spiritual 
truths,  and  thence  in  natural  truths,  76. 

Aid,  mutual,  of  husband  and  wife,  176. 

Alacrity  is  one  of  those  moral  virtues 
which  have  respect  to  life,  and  enter  into 
it,  164. 

Alcohol. — Wisdom  purified  may  be 
compared  with  alcohol,  which  is  a  spirit 
highly  rectified,  145. 

Alcoran,  342. 

Alpha,  the,  and  the  Omega. — Why  the 
Lord  is  so  called,  826. 

Alphabet  in  the  spiritual  world,  each  • 
letter  of  it  is  significative,  326. 

Ambassador  in  the  spiritual  world  dis- 
cussing with  two  priests  on  the  subject  of 
human  prudence,  854. 

Ancients. — Of  marriages  among  the  an- 
cients, and  the  most  ancient,  75,  77.  The 
most  ancient  people  in  this  world  did  not 
acknowledge  any  other  wisdom  than  the 
wisdom  of  life ;  "but  the  ancient  people  ac- 
knowledged the  wisdom  of  reason  as  wis- 
dom, 130.  Precepts  concerning  marriages 
left  by  the  ancient  people  to  their  posterity, 
77.  Angels  are  men ;  their  form  is  the  hu- 
man form,  30.  They  appear  to  man  when 
the  eyes  of  his  spirit  are  opened,  80.  AH 
the  angels  are  affections  of  love  in  the  hu- 
man form,  42.  Angels  who  are  loves,  and 
thence  wisdoms,  are  called  celestial,  and 
with  them  conjugial  love  is  celestial;  an- 
gels who  are  wisdoms,  and  thence  loves,  are 
called  spiritual,  and  similar  thereto  is  their 
conjugial  principle,  64.  There  are  among 
the  angels  some  of  a  simple,  and  some  of 
a  wise  character,  and  it  is  the  part  of  the 
wise  to  judge,  when  the  simple,  from  their 
simplicity  and  ignorance,  are  doubtful 
about  what  is  just,  or  through  mistake 
wander  from  it,  207.  Every  angel  has  con- 
jugial love  witn  its  virtue,  ability,  and  de- 
lignts,  according  to  his  application  to  the 


INDEX. 


genuine  use  in  which  he  is,  207.  Every 
man  has  angels  associated  to  him  from  the 
LorJ,  and  such  is  his  conjunction  with 
them,  that  if  thev  were  taken  away,  lie 
would  instantly  fall  to  pieces,  404. 

Angek. — Why  it  is  attributed  to  the 
Lord,  366. 

Animals. — Wonderful  things  conspicu- 
ous in  the  productions  of  animals,  416. 
Every  animal  is  led  by  the  love  implanted 
in  his  science,  as  a  blind  person  is  led 
through  the  streets  by  a  dog,  96.  See 
Beasts. 

Animus. — By  animus  is  meant  the  affec- 
tions, and  thence  the  external  inclinations, 
which  are  principally  insinuated  after  birth 
by  education,  social  intercourse,  and  con- 
sequent habits  of  life,  246. 

Obs. — These  affections  and  inclinations 
constitute  a  sort  of  inferior  mind. 

Antipathy. — In  the  spiritual  world,  an- 
tipathies are  not  only  felt,  but  also  appear 
in  the  face,  the  discourse,  and  the  gesture, 
273.  It  is  otherwise  in  the  natural  world, 
where  antipathies  may  be  concealed,  272. 
Among  certain  married  partners  in  the 
natural  world,  there  is  an  antipathy  in 
their  internals,  and  an  apparent  sympathy 
in  their  externals,  292.  Antipathy  derives 
its  origin  from  the  opposition  of  spiritual 
spheres  which  emanate  from  subjects,  171. 

Antiquity. — Memorable  things  of  anti- 
quity seen  in  heaven  amongst  a  nation  that 
lived  in  the  copper  age,  77. 

Aorta,  315. 

Apes.— Of  those  in  hell  who  appear  like 
apes,  505. 

Apocalypse. — A  voice  from  heaven  com- 
manded Swedenborg  to  apply  to  the  work 
begun  in  the  Apocalypse,  and  finish  it  with- 
in two  years,  522,  532. 

Apoplexy. — Permanent  infirmity,  arising 
from  apoplexy,  a  eause  of  separation,  253, 
470. 

Appearance. — Spaces  in  the  spiritual 
world  are  appearances ;  distances,  also,  and 
presences  are  appearances,  15S.  The  ap- 
pearances of  distances  and  presences  there, 
are  according  to  the  proximities,  relation- 
ships, and  affinities  of  love,  158.  Those 
things  which,  from  their  origin,  are  celes- 
tial and  spiritual,  are  not  in  space,  but  in 
the  appearances  of  space,  158. 

Obs. — Those  things  which  in  the  spirit- 
ual world  are  present  to  the  sight  of 
spirits  and  angels  are  called  appear- 
ances;  those  things  are  called  appear- 
ances, because,  corresponding  to  the 
interiors  of  spirits  and  of  angels,  they 
vary  according  to  the  states  of  those 
interiors.  There  are  real  appearances 
and  appearances  unreal ;  the  unreal 
appearances  are  those  which  do  not  cor- 
respond to  the  interiors.  See  Heav- 
en and  Hell. 
Appropriation  of  evil,  how  it  is  effected, 
489. 

Arcana  of  wisdom  respecting  conjugial 
love ;  it  is  important  that  they  should  be 
discovered,  43.    Arcana  of  conjugial  love 

437 


concealed  with  wives,  166, 155*,  293.  Arca- 
num relative  to  conception,  which  takes 
place  though  the  souls  of  two  married  parv 
ners  be  disjoined,  245.  Arcanum  respect- 
ing the  actual  habitation  of  every  man  in 
some  society,  either  of  heaven  or  hell,  53o. 
Arcana  known  to  the  ancients,  and  at  this 
day  lost,  220.  Arcana  revealed,  which  ex- 
ceed in  excellence  all  the  arcana  heretofore 
revealed  since  the  beginning  of  the  church, 
532.  These  arcana  are  yet  reputed  on 
earth  as  of  no  value,  583. 

Architectonic  Art,  the,  is  in  its  essen- 
tial perfection  in  heaven,  and  hence  are 
derived  all  the  rules  of  that  art  in  the 
world,  12. 

Aristippus,  151.* 

Aristotle,  151.* 

Armies  of  the  Lord  Jehovih.  Thus  the 
most  ancient  people  called  themselves,  75. 

Artificers  in  the  spiritual  world,  207  : 
wonderful  works  which  they  execute  there, 
207. 

As  from  himself,  132,  134,  269,  340. 

Assault. — How  love  defends  itself  when 
assaulted,  361. 

Asses. — Of  those  who,  in  the  spiritual 
world,  appear  at  a  distance  like  asses  heav- 
ily laden,  232.  Blazing  ass  upon  which  a 
pope  was  seated  in  hell,  265. 

Associate,  to. — All  in  the  heavens  arc 
associated  according  to  affinities  and  rela- 
tionships of  love,  and  have  habitations  ac- 
cordingly, 50. 

Astronomy  is  one  of  those  sciences  by 
which  an  entrance  is  made  into  things  ra- 
tional, which  are  the  ground  of  rational 
wisdom,  163. 

Atheists,  who  are  in  the  glory  of  reputa- 
tion arising  from  self-love,  and  thence  in 
a  high  conceit  of  their  own  intelligence, 
enjoy  a  more  sublime  rationality  than  many 
others;  the  reason  why,  269.  Why  the  un- 
derstanding of  atheists,  in  spiritual  light, 
appeared  open  beneath  but  closed  above, 
421. 

Athen-eum,  city  of,  in  the  spiritual  world, 
151*,  182,  207.  Sports  of  the  Athemeides, 
207.  These  games  were  spiritual  exercises, 
207. 

Atmospheres. — The  world  is  distinguish- 
ed into  regions  as  to  the  atmospheres,  the 
lowest  of  which  is  the  watery,  the  next 
above  is  the  aerial,  and  still  higher  is  the 
etherial,  above  which  there  is  also  the 
highest,  188.  The  reason  why  the  atmos- 
phere appears  of  a  golden  color  in  the  heav- 
en in  which  the  love  of  uses  reigns,  266. 

Aura. — Thus  the  superior  atmosphere  is 
named,  145.  The  aura  is'the  continent  of 
celestial  light  and  heat,  or  of  the  wisdom 
and  love  in  which  the  angels  are  principled, 
145.    See  Atmospheres. 

Authoresses,  learned. — Examination  of 
their.writingsin  the  spiritual  world  in  their 
presence,  175. 

Aversion  between  married  partners  arises 
from  spiritual  cold,  236.  Whence  arises 
aversion  on  the  part  of  the  husband  to- 
wards the  wife,  305.    Aversion  between 


CONJCGIAL  LOVE. 


married  partners  arises  from  a  disunion 
of  souls,  and  a  disjunction  of  minds,  236. 

Back,  the. — The  sphere  which  issues 
forth  from  man  encompasses  him  on  the 
hack  and  on  the  breast,  lightly  on  the  back, 
b  it  more  densely  on  the  breast,  171,  224. 
The  effect  of  this  on  married  partners,  who 
»rd  of  different  minds  and  discordant  affec- 
tions, 171. 

Balance.— Love  truly  conjugial  is  like  a 
balance  in  which  the  inclinations  for  iter- 
ated marriages  are  made,  318.  The  mind 
is  kept  balancing  to  another  marriage,  ac- 
cording to  the  degree  of  love  in  which  it 
was  principled  in  the  former  marriage, 
318. 

Bank  of  roses,  8.  294. 

Bats,  in  the  spiritual  world,  are  corres- 
pondences and  consequent  appearances  of 
tue  thoughts  of  confirrnators,  233. 

Bears  signify  those  who  read  the  Word 
in  the  natural  sense,  and  sec  truths  there- 
in, without  understanding,  193.  Those 
who  only  read  the  Word,  and  imbibe 
thence  nothing  of  doctrine,  appear  at  a  dis- 
tance, in  the  spiritual  world,  like  bears,  78. 

Beasts  are  born  into  natural  loves,  and 
thereby  into  sciences  corresponding  to 
tliem  :  still  they  do  not  know,  think,  under- 
stand, and  relish  any  sciences,  but  are  led 
through  them  by  their  loves,  almost  as  blind 
persons  are  led  through  the  streets  by  dogs, 
134.  Beasts  are  born  into  all  the  sciences  of 
their  loves,  thus  into  all  that  concerns  their 
nourishment,  habitation,  love  of  the  sex,  and 
t  he  education  of  their  young,  133.  Difference 
between  man  and  beasts,  133,  134.  Every 
beast  corresponds  to  some  quality,  either 
good  or  evil,  76.  Beasts  in  the  spiritual 
world  are  representative,  but  in  the  natu- 
ral world  they  are  real,  133.  Wild  beasts 
in  the  spiritual  world  are  correspondences, 
and  thus  representatives  of  the  lusts  in 
which  the  spirits  are,  79.  The  state  of 
men  compared  with  that  of  beasts,  151*. 
Meu  like  beasts,  found  in  the  forests,  151*. 
lioast-mcn,  283. 

Beauty. — The  affection  of  wisdom  is  es- 
sential beauty,  56.  Cause  of  beauty  in  the 
female  sex,  56.  Women  have  a  two-fold 
beauty,  one  natural,  which  is  that  of  the 
lace  and  the  body,  and  the  other  spiritual, 
which  is  that  of  the  love  and  manners, 
330.  Beauty  in  the  spiritual  world  is  the 
form  of  the  love  and  manners,  830.  Dis- 
cussion on  the  beauty  of  woman,  330.  Gri- 
ffin of  that  beauty,  382-884.  Ineffable 
beauty  of  a  wife  in  the  third  heaven,  42. 

Bees. — Their  wonderful  instinct,  419. 

Behind. — In  the  spiritual  world,  it  is  not 
allowed  any  one  to  stand  behind  another, 
and  speak  to  him,  444. 

Beings. — The  desire  to  continue  in  Us 
form  is  implanted  by  creation  in  all  living 
beings,  861. 

Benevolence  is  one  of  those  virtues 
which  have  respect  to  life  and  enter  into 
it,  164. 

Betrothino9,  of.  295-814.  Reasons  of 
betrothings,  301.   Bv  betrothing  each  party 

438 


is  prepared  for  conjugial  love,  302.  By  be- ' 
trothing,  the  mind  of  one  is  conjoined  to 
the  mind  of  the  other,  so  as  to  effect  a 
marriage  of  the  spirit,  previous  to  mar- 
riage, 303,  305.  Of  betrothings  in  heaven, 
20.  21. 

Birds  in  the  spiritual  world  are  repre- 
sentative forms,  76.  Every  bird  corres- 
ponds to  some  good  or  bad  quality,  76. 

Birds  of  Paradise. — In  heaven  the  forms 
under  which  the  chaste  delights  of  conju- 
gial love  are  presented  to  the  view,  are 
birds  of  paradise,  <fec,  430.  A  pair  of  birds 
of  paradise  represent  the  middle  region  of 
conjugial  love,  270. 

Blessedness,  69,  ISO.  Love  receives  its 
blessedness  from  communication  by  uses 
with  others,  266.  The  infinity  of  all  bless- 
edness is  in  the  Lord,  335. 

Blessing  of  marriages  by  the  priests,  80S. 

Blue. — What  the  color  blue  signifies,  76. 

Body,  the  material,  is  composed  of  wa- 
tery and  earthy  elements,  and  of  aerial  va- 
pors thence  arising,  192.  The  material 
body  of  man  is  overcharged  with  lusts, 
which  are  in  it  as  dregs  that  precipitate 
themselves  to  the  bottom  when  the  must 
of  wine  is  clarified,  272.  Such  are  the  con- 
stituent substances  of  which  the  bodies  of 
men  in  the  world  are  composed,  272.  The 
bodies  of  men  viewed  interiorly  are  merely 
forms  of  their  minds  exteriorly  organized 
to  effect  the  purposes  of  the  soul,  810.  See 
Mind.  Every  thing  which  is  done  in  the 
body  is  from  a  spiritual  origin,  220.  All 
things  which  are  done  in  the  body  by  man 
flow  in  from  his  spirit,  810.  Man  when  strip- 
ped of  his  body  is  in  his  internal  affections, 
which  his  body  had  before  concealed,  273. 
What  is  in  tlie  spirit  as  derived  from  tho 
body  does  not  long  continue,  but  the  love 
which  is  in  the  spirit  and  is  derived  from 
the  body  does  continue,  162,  191.  Mar- 
riages of  the  spirit  ought  to  precede  mar- 
riages of  the  body,  810. 

Bond. — The  internal  or  spiritual  bond 
must  keep  the  external  or  natural  in  its  or- 
der and  tenor,  820.  Wives  love  the  bonds 
of  marriage  if  the  men  do,  217.  Unless 
the  external  affections  are  influenced  by 
internal,  which  conjoin  minds,  the  bonds 
of  wedlock  are  loosed  in  the  house,  275. 

Books. — In  heaven,  as  in  the  world,  thcro 
are  books,  207. 

Born,  to  be. — Man  is  born  in  total  igno- 
rance, 184.  Every  man  by  birth  is  merely 
corporeal,  and  from  corporeal  he  becomes 
natural  more  and  more  interiorly,  and  thus 
rational,  and  at  length  spiritual,  59,  305, 
447.  He  becomes  rational  in  proportion  as 
he  loves  intelligence,  and  spiritual  if  he 
loves  wisdom,  94,  102.  Man  is  not  born 
into  any  knowledge,  and  if  he  does  not  re- 
ceive instruction  from  others,  is  viler  than 
a  beast,  850.  Man  is  born  without  sciences, 
to  the  end  that  he  may  reoeive  them  all, 
and  he  is  born  into  no  love,  to  the  intent 
that  he  may  come  into  all  love,  184.  Every 
man  is  born  for  heaven  and  no  one  for  hell, 
and  every  one  comes  into  heaven  (by  in* 


INDEX. 


flucncc)  from  the  Lord,  and  into  hell  (by 
influence)  from  solf,  350. 

Breast,  the,  of  man  signifies  wisdom, 
198.  All  things  which  by  derivation  from 
the  soul  and  mind  have  their  determination 
in  the  body,  first  flow  into  the  bosom,  179. 
The  breast  is  as  it  were  a  place  of  public 
assembly,  and  a  royal  council  chamber,  and 
the  body  is  as  a  populous  city  around  it, 
179.  The  sphere  of  the  man's  life  encom- 
passes him  more  densely  on  the  breast,  but 
lightly  on  the  back,  171,  224.    See  Back. 

Brethren.— The  Lord  calls  those  breth- 
ren and  sisters  who  are  of  his  church,  120. 

Bride. — The  church  in  the  Word  is 
called  the  bride  and  wife,  117.  Clothing  of 
a  bride  in  heaven,  20. 

Bridegroom. — The  Lord  in  the  Word  is 
called  the  bridegroom  and  husband,  117. 
Clothing  of  a  bridegroom  in  heaven,  20. 

Brimstone  signifies  the  love  of  what  is 
false,  80.  Lakes  of  fire  and  brimstone,  79, 
80. 

Cabinet  of  antiquities  in  the  spiritual 
world,  77. 

Cai.f,  a  golden,  signifies  the  pleasure  of 
the  flesh,  535. 

Cap,  a,  signifies  intelligence,  293.  Tur- 
reted  cap,  78. 

Carotid  Arteries,  315. 

Castioation. — The  spiritual  purification 
of  conju<rial  love  may  be  compared  with 
the  purification  of  natural  spirits  effected 
by  chemists,  and  named  castigation,  145. 

Cats. — Comparison  concerningthem,  512. 

Cause. — See  End.  To  speak  from  causes 
is  the  speech  of  wisdom,  75.  Causes  of 
coldness,  separations,  and  divorces  in  mar- 
riages, 234-260.  Causes  of  concubinage, 
467-474. 

Causes,  the  various,  of  legitimate  sepa- 
ration, 253,  470. 

Celebration  of  the  Lord  from  the  Word, 
81. 

Celestial. — In  proportion  as  a  man  loves 
his  wife  he  becomes  celestial  and  internal, 
77. 

Celibacy  ought  not  to  be  preferred  to 
marriage,  156.  Chastity  cannot  be  predi- 
cated of  those  who  have  renounced  mar- 
riage by  vows  of  perpetual  celibacy,  unless 
there  be  and  remain  in  them  the  love  of  a 
life  truly  conjugial,  155.  The  sphere  of 
perpetual  celibacy  infests  the  sphere  of 
conjugial  love,  which  is  the  very  essential 
sphere  of  heaven,  54.  Those  who  live  in 
celibacy,  if  they  are  spiritual,  are  on  the 
side  of  heaven,  54.  Those  who  in  the 
world  have  lived  a  single  life,  and  have  al- 
together alienated  their  minds  from  mar- 
riage, in  case  they  be  spiritual,  remain 
single ;  but  if  natural,  they  become  whore- 
mongers, 54.  For  those  who  in  their  single 
state  have  desired  marriage,  and  have  so- 
licited it  without  success,  if  they  are  spir- 
itual, blessed  marriages  are  provided,  but 
not  until  they  come  into  heaven,  54. 

Centre  of  nature  and  of  life,  880. 

Cerberus,  79. 

439 


Cerebellum,  the,  is  beneath  the  hinder 
part  of  the  head,  and  is  designed  for  lovo 
and  the  goods  thereof,  444. 

Cerebrum,  the,  is  beneath  the  anterior 
and  upper  part  of  the  head,  and  is  designed 
for  wisdom  and  the  truths  thereof.  444. 

Change,  the,  of  the  state  of  life  which 
takes  place  with  men  and  with  women  by 
marriage,  184-206.  By  changes  of  the  state 
of  life  are  meant  changes  of  quality  as  to 
the  things  appertaining  to  the  under- 
standing, and  as  to  those  appertaining  to 
the  will,  184.  The  changes  which  take 
place  in  man's  internal  principles  are 
more  perfectly  continuous  than  those  which 
take  place  in  his  external  principles,  185. 
The  changes  which  take  place  in  internal 
principles  are  changes  of  the  state  of  the 
will  as  to  affections,  and  changes  of  the 
state  of  the  understanding  as  to  thoughts, 
185.  The  changes  of  these  two  faculties 
are  perpetual  with  man  from  infancy  even 
to  the  end  of  his  life,  and  afterwards  to 
eternity,  1S5.  These  changes  differ  in  the 
case  of  men  and  in  the  case  of  women,  187. 

Charges  of  blame  are  made  by  a  judge 
according  to  the  law,  4S5.  Difference  be- 
tween predications,  charges  of  blame,  and 
imputations,  485. 

Chariot,  a,  signifies  the  doctrine  of  truth, 
76. 

Charity  is  love,  10. 

Charity  and  Faith. — Good  has  relation 
to  charity,  and  truth  to  faith,  115,  124.  To 
live  well  is  charity,  and  to  believe  well  is 
faith,  233.  Charity  and  faith  are  the  life  of 
God  in  man,  135. 

Chaste  Principle,  concerning  the,  and 
the  non-chaste,  13S-156.  The  chaste  prin- 
ciple and  the  non-chaste  are  predicated 
solely  of  marriages,  and  of  such  things  as 
relate  to  marriages,  139.  The  Christian 
conjugial  principle  alone  is  chaste,  142.  See 
Conjugial. 

Chastity  of  Marriage,  138,  and  follow- 
ing. See  Contents.  The  chastity  of  mar- 
riage exists  by  a  total  abdication  of  what  is 
opposed  to  it  from  a  principle  of  religion, 
147-149.  The  purity  of  conjugial  love  is 
what  is  called  chastity,  139.  Love  truly 
conjugial  is  essential  chastity,  139,  143. 
Non-chastity  is  a  removal  of  what  is  un- 
chaste from  what  is  chaste,  133. 

Chemistry  is  one  of  the  sciences  by 
which,  as  by  doors,  an  entrance  is  made 
into  things  rational,  which  are  the  ground 
of  rational  wisdom,  163. 

Chemists. — Spiritual  purification  com- 
pared to  the  natural  purification  of  spirits 
effected  by  chemists,  145. 

Children  born  of  parents  who  are  prin- 
cipled in  love  truly  conjugial,  derive  from 
their  parents  the  conjugial  principle  of  good 
and  truth,  202-205.  Infants  in  heaven  be- 
come men  of  stature  and  comeliness,  ac- 
cording to  the  increments  of  intelligence 
with  them ;  it  is  otherwise  with  infants  on 
earth,  187.  When  they  have  attained  the 
stature  of  young  men  of  eighteen,  and 
young  girls  of  fifteen  years  of  age,  in  this 


CONJUGIAL  LOVE. 


world,  then  marriages  are  provided  by  the 
Lord  for  them,  444.  The  love  of  infants 
remains  after  death,  especially  with  women, 
410.  Infants  are  educated  under  the  Lordrs 
-auspices  by  such  women,  411.  Little  chil- 
dren in  the  Word  signify  those  who  are  in 
innocence,  414.  The  love  of  infants  cor- 
responds to  the  defence  of  good  and  truth, 
127. 

Christ. — The  kingdom  of  Christ,  which 
is  heaven,  is  a  kingdom  of  uses,  7.  To 
reign  with  Christ  signifies  to  be  wise,  and 
to  perform  uses,  7. 

Christian. — Love  truly  conjugial  with 
its  delights  can  only  exist  among  those  who 
are  of  the  Christian  church,  337.  Not  a 
single  person  throughout  the  Christian 
world  is  acquainted  with  the  true  nature  of 
heavenly  joy  and  eternal  happiness,  4. 

Chrysalises,  418. 

Church,  the,  is  from  the  Lord,  and  ex- 
ists with  those  who  come  to  Him,  and  live 
according  to  His  precepts,  129.  The  church 
is  the  Lord's  kingdom  in  the  world,  cor- 
responding to  his  kingdom  in  the  heavens ; 
and  also  the  Lord  conjoins  them  together, 
that  they  may  make  a  one,  431.  The  church 
in  general  and  in  particular  is  a  marriage  of 
good  and  of  truth,  115.  The  church  with 
man  is  formed  by  the  Lord  by  means  of 
truths  to  which  good  is  adjoined,  122-124. 
The  church  with  its  goods  and  truths  can 
never  exist  but  with  those  who  live  in  love 
truly  conjugial  with  one  wife,  76.  The 
church  is  of  both  sexes,  21.  The  hus- 
band and  wife  together  are  the  church; 
with  these  the  church  first  implanted  in 
the  man  and  by  the  man  in  the  wife,  125. 
How  the  church  is  formed  by  the  Lord  with 
two  married  partners,  and  how  conjugial 
love  is  formed  thereby,  63.  The  origin  of 
the  church  and  of  conjugial  love  are  in  one 
place  of  abode,  283. 

Circe,  521. 

Circle. — What  circles  round  the  head 
represent  in  the  spiritual  life,  269.  Circle 
and  increasing  progression  of  conjugial 
love,  78. 

Circumstances  and  contingencies  vary 
every  thing,  485.  The  quality  of  every 
deed,  and  in  general  the  quality  of  every- 
thing, depends  upon  circumstances,  487. 

Civil,  things  have  relation  to  the  world, 
they  are  statutes,  laws,  and  rules,  which 
bind  men,  so  that  a  civil  society  and  state 
may  be  composed  of  them  in  a  well-con- 
nected order,  130.  Civil  things  with  man 
reside  beneath  spiritual  things,  and  above 
natural  things,  130. 

Civility  is  one  of  the  moral  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 
In  heaven  they  show  each  other  every 
token  of  civility,  16. 

Clay  mixed  with  iron,  79. 

Cohabit,  to.  —  WThen  married  partners 
have  lived  in  love  truly  conjugial,  the  spirit 
of  the  deceased  cohabits  continually  with 
that  of  the  survivor,  and  this  even  to  the 
death  of  the  latter,  321. 

Cohabitation,  spiritual,  takes  place  with 

410 


married  partners  who  love  each  other  ten- 
derly, however  remote  their  bodies  may  be 
from  each  other,  158.  See  Adjunction. 
Internal  and  external  cohabitation,  322. 
With  those  who  are  principled  in  love 
truly  conjugial  the  happiness  of  cohabita- 
tion increases,  but  it  decreases  with  those 
who  are  not  principled  in  conjugial  love, 
213. 

Cohobation. — The  spiritual  purification 
of  conjugial  love  may  be  compared  to  the 
purification  of  natural  spirits,  as  effected 
by  chemists,  and  called  cohobation,  145. 

Cold. — Spirits  merely  natural  grow  in- 
tensely cold  while  they  apply  themselves 
to  the  side  of  some  angel,  who  is  in  a  state 
of  love,  235.  Spiritual  cold  in  marriages  is 
a  disunion  of  souls,  236.  Causes  of  cold 
in  marriages,  237-250.  Cold  arises  from 
various  causes,  internal,  external,  and  acci- 
dental, all  of  which  originate  in  a  dissimil- 
itude of  internal  inclinations,  275.  Spir- 
itual cold  is  the  privation  of  spiritual  heat, 
235.  Whence  it  arises,  285.  Whence 
conjugial  cold  arises,  294.  Every  one  who 
is  insane  in  spiritual  things  is  cold  towards 
his  wife,  and  warm  towards  harlots,  294. 

Column. — Comparison  of  successive  and 
simultaneous  order  to  a  column  of  steps, 
which,  when  it  subsides,  becomes  a  body 
cohering  in  a  plane,  314. 

Communications. — After  death,  married 
pairs  enjoy  similar  communications  with 
each  other  as  in  the  world,  51. 

Conatus  is  the  very  essence  of  motion,  ' 
215.    From  the  endeavor  of  the  two  prin- 
ciples of  good  and  truth  to  join  themselves 
together  into  one,  conjugial  love  exists  by 
derivation,  238. 

Conceptions.  —  Between  the  disjoined 
souls  of  married  partners  there  is  effected 
conjunction  in  a  middle  love,  otherwise 
there  would  be  no  conceptions,  245. 

Concerts  of  music  and  singing  in  the 
heavens,  17. 

Conclude,  to,  from  an  interior  and  prior 
principle,  is  to  conclude  from  ends  and 
causes  to  effects,  which  is  according  to  or- 
der ;  but  to  conclude  from  an  exterior  or 
posterior  principle,  is  to  conclude  from 
effects  to  causes  and  ends,  which  is  contra- 
ry to  order,  408. 

Concubinage,  462-476.  Difference  be- 
tween concubinage  and  pellicacy,  4«2.  See 
I'eUicacy.  There  are  two  kinds  of  concu- 
binage which  differ  exceedingly  from  each 
other,  the  one  conjointly  with  a  wife,  tho 
other  apart  from  a  wife,  463.  Concubinage 
conjointly  with  a  wife  is  illicit  to  Christians 
and  detestable,  464.    See  also  467,  476. 

Concubine,  462. 

Concupiscence,  concerning,  267.  Every 
one  is  by  truth  interiorly  in  concupiscence, 
but  by  education  exteriorly  in  intelligence, 
267.  "  Interesting  particulars  concerning 
concupiscence  not  visionary  or  fantastic,  in 
which  all  men  are  born,  269.  All  the  con- 
cupiscences of  evil  reside  in  the  lowest  re- 
gion of  the  mind,  which  is  called  the  natu- 
ral ;  but  in  the  region  above,  which  is  called 


INDEX. 


the  spiritual,  there  ure  not  nny  concupis- 
cences of  evil,  305.  In  every  thing  that 
proceeds  from  the  natural  man  there  is  con- 
cupiscence, 448.  Imputation  of  concupis- 
ceuce,  46">.  In  the  spiritual  world  every  evil 
concupiscence  presents  a  likeness  of  itself 
in  some  form,  which  is  not  perceived  by 
those  who  are  in  the  concupiscence,  but  by 
those  who  arc  at  a  distance,  521. 

Confidence,  full,  is  in  conjugal  love,  and 
is  derived  from  it,  180.  Full  confidence 
relates  to  the  heart,  180. 

Confines  of  Heaven. — Those  who  enter 
into  extra-con  jugial  life  are  sent  to  their 
like,  on  tlie  confines  of  heaven,  155. 

Confikm,  to. — The  understanding  alone 
confirms,  and  when  it  confirms  it  engages 
the  will  to  its  party,  491.  Every  one  can 
confirm  evil  equally  as  well  as  good,  in  like 
manner  what  is  false  as  well  as  what  is 
true.  The  reason  why  the  confirmation  of 
evil  is  perceived  with  more  delight  than 
the  confirmation  of  good,  and  the  confirma- 
tion of  what  is  false  with  greater  lucidity 
than  the  confirmation  of  what  is  true,  491. 
Intelligence  does  not  consist  in  being  able 
to  confirm  whatever  a  man  pleases,  but  in 
being  able  to  see  that  what  is  true  is  true, 
and  that  what  is  false  is  false,  233.  Every- 
one may  confirm  himself  in  favor  of  the 
divine  principle  or  Being,  by  the  visible 
tilings  of  nature,  416-419.  Those  who  con- 
firm themselves  in  favor  of  a  divine  prin- 
ciple or  Being,  attend  to  the  wonderful 
things  which  are  conspicuous  in  the  pro- 
ductions both  of  vegetables  and  animals, 
416.  Those  who  had  confirmed  themselves 
in  favor  of  nature,  by  what  is  visible  in 
this  world,  so  as  to  become  atheists,  ap- 
peared in  spiritual  light  with  the  under- 
standing open  beneath,  but  closed  above, 
421. 

Confirmations  are  effected  by  reasonings, 
which  the  mind  seizes  for  its  use,  deriving 
them  either  from  its  superior  region  or  its 
inferior,  491.  The  form  of  the  human  mind 
is  according  to  confirmations  turned  towards 
heaven,  if  its  confirmations  are  in  favor  of 
marriages,  but  turned  to  hell,  if  they  are  in 
favor  of  adulteries,  491.  Confirmations  of 
falsities,  so  as  to  make  them  appear  like 
truths,  are  represented  in  the  spiritual 
world  under  the  forms  of  birds  of  night, 
233.    See  To  Confirm. 

Confihmators. — They  are  called  such  in 
the  spiritual  world  who  cannot  at  all  see 
whether  truth  be  truth,  but  yet  can  make 
whatever  they  will  to  be  truth,  233.  Their 
fate  in  the  other  life,  233. 

Conjugial  Pajus.— It  is  provided  by  the 
Lord  that  conjugial  pairs  be  born,  and  that 
these  pairs  be  continually  educated  for 
marriage,  neither  the  maiden  nor  the  youth 
knowing  any  thing  of  the  matter,  316. 

Conjugial  Principle,  the,  of  good  and 
truth  is  implanted  from  creation  in  every 
soul,  and  also  in  the  principles  derived 
from  the  soul,  204.  The  conjugial  princi- 
ple fills  the  universe  from  first  principles 
to  last,  and  from  a  man  even  to  a  worm, 

441 


204.  It  is  inscribed  on  the  soul,  to  the  end 
that  soul  may  be  propagated  from  soul, 
236.  It  is  inscribed  on  both  sexes  from 
inmost  principles  to  ultimates,  and  a  man's 
quality  as  to  his  thoughts  and  affections, 
and  consequently  as  to  his  bodily  actions 
and  behavior,  is  according  to  that  princi- 
ple, 140.  In  every  substance,  even  the 
smallest,  there  is  a  conjugial  principle,  316. 
In  the  minutest  things  with  man,  both 
male  and  female,  there  is  a  conjugial  prin- 
ciple :  still  the  conjugial  principle  with  the 
male  is  different  from  what  it  is  with  the 
female,  316.  There  is  implanted  in  every 
man  from  creation,  and  consequently  from 
his  birth,  an  internal  conjugial  principle, 
and  an  external  conjugial  principle  ;  man 
comes  first  into  the  latter,  and  as  he  be- 
comes spiritual  he  conies  into  the  former, 
148,  188.  Children  derive  from  their  pa- 
rents the  conjugial  principle  of  good  and 
truth,  for  it  is  that  principle  winch  flows 
into  mau  from  the  Lord,  and  constitutes 
his  human  life,  203.  The  conjugial  human 
principle  ever  goes  hand  in  hand  with  re- 
ligion, 80.  This  conjugial  principle  is  the 
desire  of  living  with  one  wife,  and  every 
Christian  has  this  desire  according  to  his 
religion,  80.  The  Christian  conjugial  prin- 
ciple alone  is  chaste,  14-2.  By  the  Chris- 
tian conjugial  principle  is  meant  the  mar- 
riage of  one  man  with  one  wife,  142.  The 
conjugial  principle  of  one  man  with  one 
wife,  is  the  storehouse  of  human  life,  and 
the  reservoir  of  the  Christian  religion,  457, 
458.  The  conjugial  principle  is  like  a  scale 
in  which  conjugial  love  is  weighed,  531. 

Conjunction. — In  every  part,  and  even 
in  every  particular,  there  is  a  principle 
tending  to  conjunction,  33,  37  ;  it  was  im- 
planted from  creation,  and  thence  remains 
perpetually,  37.  The  conjunctive  princi- 
ple lies  concealed  in  every  part  of  the  male, 
and  in  every  part  of  the  female,  37,  46.  In 
the  male  conjugial  principle  there  is  what 
is  conjunctive  with  the  female  conjugial 
principle,  and  vice  versa,  even  in  the  minu- 
test things,  316. 

Conjunction  of  souls  and  minds  by  mar- 
riage, so  that  they  are  no  longer  two  but 
one  flesh,  156*,  181.  Spiritual  conjunction 
cannot  possibly  be  dissolved,  321.  How 
there  is  a  conjunction  of  the  created  uni- 
verse with  its  Creator,  and  by  conjunction 
everlasting  conservation,  85.  There  is  con- 
junction with  the  Lord  by  a  life  according 
to  his  commandments,  341.  There  is  no 
conjunction  unless  it  be  reciprocal,  for  con- 
junction on  one  part,  and  not  on  the  other 
in  its  turn,  is  dissolved  of  itself,  61. 

Connection,  the  connubial,  of  what  is 
evil  and  false  is  the  spiritual  origin  of  adul- 
tery, 428,  520.  It  is  the  anti-church,  497. 
In  hell  all  are  in  this  connubium,  520. 

Connubial  Principle,  the,  of  what  is 
evil  and  false,  is  the  opposite  of  the  conju- 
gial principle  of  good  and  truth,  203.  Be- 
neath heaven  there  are  only  nuptial  con- 
nections which  are  tied  and  loosed,  192. 

Conscience  is  a  spiritual  virtue  which 


CONJUGIAL  LOVE. 


flows  from  love  towards  God,  and  love  to- 
wards the  neighbor,  164.    See  To  Flow. 

Conscientiousness  in  regard  to  marriage, 
271. 

Consecration  of  marriages,  30S. 

Consent  constitutes  marriage  and  initi- 
ates the  spirit  into  conjugial  love,  299. 
Consent  against  the  will,  or  extorted,  does 
not  initiate  the  spirit,  299. 

Consociation,  45,  153*. 

Consummation  of  the  Age,  signifies  the 
last  time  or  end  of  the  church,  80. 

Contempt  between  married  partners 
springs  from  disunion  of  souls,  236. 

Contingencies  and  circumstances  vary 
every  thing,  485,  43S. 

Contraries  arise  from  an  opposite  prin- 
ciple in  contrariety  thereto,  425. 

Conviction  of  the  spirit  of  man,  how  it  is 
effected,  295.  Those  things  in  which  the 
spirit  is  convinced,  obtain  a  place  above 
those  which,  without  consulting  reason,  en- 
ter from  authority,  and  from  the  faith  of 
authority,  295. 

Copper,  the,  signifies  natural  good,  77. 
The  age  or  period  of  copper,  77. 

Corpora  Striata,  315. 

Corporeal  Principle,  the,  is  like  ground 
wherein  things  natural,  rational,  and  spir- 
itual, are  implanted  in  their  order,  59.  Man 
is  born  corporeal  as  a  worm,  and  he  re- 
mains corporeal,  unless  he  learns  to  know, 
to  understand,  and  to  be  wise  from  others, 
133.  Every  man  by  birth  is  merely  corpo- 
real, and  from  corpoieal  he  becomes  natu- 
ral more  and  more  interiorly,  and  thus  ra- 
tional, and  at  length  spiritual,  59,  148.  By 
corporeal  men  are  properly  meant  those 
who  love  only  themselves,  placing  their 
heart  in  the  quest  of  honor,  496  ;  they  im- 
merse all  things  of  the  will,  and  conse- 
quently of  the  understanding  in  the  body, 
and  look  backward  at  themselves  from 
others,  and  love  only  what  is  proper  to 
themselves,  496.    Corporeal  spirits,  495. 

Correspondences,  76, 127,  342,  532.  Con- 
cerning the  correspondence  of  the  marriage 
of  the  Lord  and  the  church,  116.  There 
is  a  correspondence  of  conjugal  love  with 
the  marriasre  of  the  Lord  and  the  church, 
62.  Of  the  correspondence  of  the  oppo- 
site with  the  violation  of  spiritual  mar- 
riage, 515.    See  Science  of  CorrespomUnces. 

Cortical  substance  of  the  brain,  315. 

Courage  is  one  of  the  moral  virtues 
which  have  respect  to  life  and  enter  into  it, 
164. 

Covenant  signifies  conjunction,  128.  As 
the  Word  is  the  medium  of  conjunction,  it 
is  therefore  called  the  old  and  the  new  cov- 
enant, 128.  The  covenant  between  Jeho- 
vah and  the  heavens,  75. 

Crab,  the. — What  it  is  to  think  as  a 
crab  walks,  295. 

Create,  to. — Why  man  was  so  created 
that  whatever  he  wills,  thinks,  and  does, 
appears  to  him  as  in  himself,  and  thereby 
from  himself,  444.  How  man,  created  a 
form  of  God,  could  be  changed  into  a  form 
of  the  devil,  153*. 
442 


Creation  cannot  be  from  any  other 
source  than  from  divine  love,  by  divine 
wisdom  in  divine  use,  1S3.  All  fructifica- 
tions, propagations,  and  prolifications,  are 
continuations  of  creation,  1S3.  The  crea- 
tion returns  to  the  Creator,  through  the  an- 
gelic heaven  which  is  composed  of  the  hu- 
man race,  85.  Creation  of  man  for  con- 
jugial love,  66. 

Crocodiles,  in  the  spiritual  world,  repre- 
sent the  deceit  and  cunning  of  the  inhabit- 
ants, 79. 

Crowns  of  flowers  on  the  head,  183. 
The  crown  of  chastity.  503. 

Cupidities,  the,  of  the  flesh  are  nothing 
but  the  conglomerated  concupiscences  of 
what  is  evil  and  false,  440. 

Customary  Rites,  there  are,  which  are 
merely  formal,  and  there  are  others  which 
at  the  same  time  are  also  essential;  among 
the  latter  are  the  nuptials,  306.  Nuptials 
are  to  be  reckoned  among  essentials,  806. 

Danes,  the,  103,  111. 

Darkness  of  the  north  signifies  dulncss 
of  mind  and  ignorance  of  truth,  77. 

Daughters-in-law.  —  What  daughters 
and  sons-in-law  signify  in  the  Word,  120. 

Daughters,  in  the  Word,  signifies  the 
goods  of  the  church,  120,  220. 

Death. — Man  after  death  is  perfectly  a 
man,  yea,  more  perfectly  a  man  than  before 
in  the  world,  182. 

Decalogue,  why  the,  was  promulgated 
by  Jehovah  God  upon  Mount  Sinai  with 
a  stupendous  miracle,  351. 

Decantation. — The  purification  of  conju- 
gial love  may  be  compared  with  the  purifi- 
cation of  natural  spirits,  as  effected  by  the 
chemists,  and  called  decantation,  145. 

Deceased. — When  married  partners  have 
lived  in  love  truly  conjugial,  the  spirit  of 
the  deceased  cohaoits  continually  with  that 
of  the  survivor,  and  this  even  to  the  death 
of  the  latter,  321. 

Declaration,  the,'of  love  belongs  to  the 
men,  296. 

Defecation. — The  purification  of  conju- 
gial love  may  be  compared  with  the  purifi- 
cation of  natural  spirits,  as  effected  by  the 
chemists,  and  called  defecation,  145. 

Degrees. — There  are  three  degrees  of 
life,  and  hence  there  are  three  heavens, 
and  the  human  mind  is  distinguished  into 
those  degrees,  hence  man  corresponds  to 
the  three  heavens,  532.  Heretofore  the 
distinction  of  degrees  in  relation  to  greater 
and  less  has  been  known,  but  not  in  rela- 
tion to  prior  and  posterior,  582.  There  are 
three  degrees  of  the  natural  man  :  the  first 
degree  is  that  properly  meant  by  the  natu- 
ral, the  second  the  sensual,  ana  the  third 
the  corporeal,  496.  Adulteries  change  men 
into  these  degenerate  degrees,  496.  Four 
degrees  of  adulteries,  485-494.  Violations 
of  the  Word  and  the  church  correspond  to 
the  prohibited  degrees  enumerated  in 
Levit.,  ch.  xviii.,  519. 

Delights,  all,  whatever,  of  which  man 
has  any  sensation,  are  delights  of  his  love, 


INDEX. 


68.  By  delights  love  manifests  itself,  yea,  I 
exists  and  lives,  68.  Delights  follow  use, 
and  lire  also  communicated  to  man  accord- 
ing to  the  love  thereof,  68.  The  love  of 
use  derives  its  essence  from  love,  and  its 
existence  from  wisdom.  The  love  of  use, 
■which  derives  its  origin  from  love  by  wis- 
dom, is  the  love  and  life  of  all  celestial  joys, 
lis.  The  activity  of  love  makes  the  sense 
of  delight:  its  activity  in  heaven  is  with 
wisdom,  its  activity  in  hell  is  with  insani- 
ty :  each  in  its  objects  presents  delights, 
461.  Delight  is  the  all  of  life  to  all  in  heav- 
en, and  to  all  in  hell,  461.  Delights  are 
exalted  in  the  same  degree  that  love  is  ex- 
alted, and  also  in  the  degree  that  the  inci- 
dent affections  touch  the  rulinsr  love  more 
nearly,  68.  Every  delight  of  love,  in  the 
spiritual  world,  is  presented  to  the  sight 
under  various  appearances,  to  the  sense 
under  various  odors,  and  to  the  view  un- 
der various  forms  of  beasts  and  birds,  430. 
Delights  of  love  truly  eonjugial,  68. 

Delights,  external,  without  internal  have 
no  soul,  8.  Every  delight  without  its  cor- 
responding soul  continually  grows  more 
and  more  languid  and  dull,  and  fatigues 
the  mind  (animus)  more  than  labor,  8. 
The  delight  of  the  soul  is  derived  from 
love  and  wisdom  proceeding  from  the  Lord, 
8.  This  delight  enters  into  the  soul  by  in- 
flux from  the  Lord,  and  descends  through 
the  superior  and  inferior  regions  of  the 
mind  into  all  the  senses  of  the  body,  and  in 
them  is  complete  and  full,  8.  In  eonjugial 
love  are  collated  all  joys  and  delights  from 
first  to  last,  6S,  60.  The  delights  of  eonju- 
gial love  are  the  same  with  the  delights  of 
wisdom,  293,  294.  They  proceed  from  the 
Lord,  and  flow  thence  into  the  souls  of 
men  (homines),  and  through  their  souls  in- 
to their  minds,  and  there  into  the  interior 
affections  and  thoughts,  and  thence  into 
the  body,  1S3,  69,  144,  155*,  193.  As  good 
is  one  with  truth  in  spiritual  marriage,  so 
wives  desire  to  be  one  with  their  husband  ; 
and  hence  arise  eonjugial  delights  with 
them,  198.  Paradisiacal  delights,  8.  The 
delights  of  eonjugial  love  ascend  to  the 
highest  heaven,  and  in  the  way  thither, 
and  there,  join  themselves  with  the  de- 
lights of  all  heavenly  loves,  and  thereby 
enter  into  their  happiness,  and  endure  for- 
ever, 294. 

Delirium. — An  eminent  degree  of  deliri- 
um is  occasioned  by  truths  which  are  falsi- 
fied until  they  are  believed  to  be  wisdom, 
212.  Delirium  in  which  those  are,  in  the 
spiritual  world,  who  have  been  in  the  un- 
restrained love  of  self  and  the  world,  267. 

Democritus,  182. 

Demosthenes,  182. 

Devils. — Those  are  called  devils  who 
have  lived  wickedly,  and  thereby  rejected 
all  acknowledgment  of  God  from  their 
hearts,  380.  See  Satans.  With  adulterers 
who  are  called  devils,  the  will  is  the  princi- 
pal agent,  and  with  those  who  are  called 
satans,  the  understanding  is  the  principal 
agent,  492.    Devil  of  a  frightful  form,  263. 

443 


Difference  between  the  spiritual  ana 
the  natural,  326-329.  • 

Diomtiks,  concerning,  in  heaven,  7,  266, 
there  they  do  not  prefer  dignity  to  use,  but 
the  excellence  of  use  to  dignity,  250. 

Diogenes,  182. 

Disciples,  the  twelve,  together  represent- 
ed the  church  as  to  all  its  constituent  prin- 
ciples, 119.  Who  they  are  who  are  called 
disciples  of  the  Lord  in  the  spiritual  world, 
261. 

Discord  between  married  partners  arises 
from  spiritual  cold,  236. 

Discourse,  man's,  in  itself  is  such  as  is 
the  thought  of  his  understanding  which 
produces  it,  527.  Discourse  itself  is 
grounded  in  the  thought  of  the  under- 
standing, and  the  tone  of  the  voice  is 
grounded  in  the  will  affection,  140.  Speech 
which  is  said  to  flow  from  the  thought, 
flows  not  from  the  thought,  but  from  the 
affection  through  the  thought,  36.  Spirit- 
ual language  with  representatives  f  illy  ex- 
presses what  is  intended  to  be  said,  and 
many  things  in  a  moment,  481.  Conver- 
sation in  the  spiritual  world  may  be  heard 
by  a  distant  person  as  if  he  were  present, 
521.  Frequent  discourse  from  the  memory 
and  from  recollection,  and  not  at  the  same 
time  from  thought  and  intelligence,  in- 
duces a  kind  of  faith,  415. 

Disjunction,  all,  derives  its  origin  from 
the  opposition  of  spiritual  spheres,  which 
emanate  from  their  subjects,  171. 

Dissimilitudes  in  the  spiritual  world  are 
separated,  273.    See  Likeness. 

Distances. — Spheres  cause  distances  in 
the  spiritual  world,  171.  Distances  in  the 
spiritual  world  are  appearances  according 
to  the  states  of  mind,  78. 

Distinction,  characteristic,  of  the  woman 
and  the  man,  217. 

Diversities. — Distinction  between  varie- 
ties and  diversities.  There  are  varieties 
between  those  tilings  which  are  of  one 
genus,  or  of  one  species,  also  between  the 
genera  and  species;  but  there  is  a  diversi- 
ty between  those  things  which  are  in  the 
opposite  principle,  824.  In  heaven  there 
is  infinite  variety,  and  in  hell  infinite  di- 
versity, 324. 

Divided. — Every  thing  divided  is  mort 
and  more  multiple,  and  not  more  and  more 
simple,  because  what  is  continually  divi- 
ded approaches  nearer  and  nearer  to  the 
Infinite,  in  which  all  things  are  infinitelv, 
329. 

Divine  Good  and  Truth. — The  divine 
good  is  the  esse  of  the  divine  substance, 
and  the  divine  truth  is  the  existere  of  the 
divine  substance,  115.  The  divine  good 
and  truth  proceed  as  one  from  the  Lord, 
87.  The  Lord  God,  the  Creator,  is  essen- 
tial divine  good,  and  essential  divine  truth, 
84.  The  divine  truth  in  the  Word  is  uni- 
ted to  the  divine  good,  129.  All  divine 
truth  in  the  heavens  gives  forth  light,  77. 

Divine  Essence,  the,  is  composed  of  love, 
wisdom,  and  use,  183.  Nothing  but  what 
is  of  the  divine  essence  can  proceed  from 


CONJUGIAL  LOVE. 


the  Lord,  and  flow  into  the  inmost  princi- 
ple of  man,  183.  There  is  not  any  essence 
without  a  form,  nor  any  form  without  an 
essence,  87. 

Divine  Love  and  Wisdom. — In  the  Lord 
God,  the  Creator,  there  are  divine  love 
and  Divine  Wisdom,  84. 

Divisible. — Every  grain  of  thought,  and 
everj-  drop  of  affection,  is  divisible  ad  infi- 
nitum: in  proportion  as  his  ideas  are  divis- 
ible man  is  wise,  829.  Every  thing  is  di- 
visible in,  infinitum,  185. 

Divorce,  by,  is  meant  the  abolition  of 
the  conjugial  covenant,  and  thence  a  ple- 
nary separation,  and  after  this  an  entire 
liberty  to  marry  another  wife,  468.  The 
only  cause  of  divorce  is  adultery,  accord- 
ing to  the  Lord's  precept.  Matt.  xix.  9, 
255,  468. 

Doctrinals  of  the  New  Church  in  five 
precepts,  82. 

Dogs  in  the  spiritual  world  represent  the 
lusts  in  which  the  inhabitants  are  princi- 
pled, 79.  Who  those  are  who  appear  like 
dogs  of  indulgences,  505. 

Doves,  turtle. — Iu  heaven,  the  appear- 
ances under  which  the  chaste  delights  of 
conjugial  love  are  presented  to  the  view, 
are  turtle-doves,  &c,  4:30.  A  pair  of  tur- 
tle-doves represents  conjugial  love  of  the 
highest  region,  270. 

Dragons  in  the  spiritual  world  represent 
the  falsities  and  depraved  inclinations  of 
the  inhabitants  to  those  things  which  ap- 
pertain to  idolatrous  worship,  79. 

Dress  of  a  bridegroom  and  bride  during 
their  marriage  in  heaven,  20,  21. 

Drink,  to,  water  from  the  fountain  sig- 
nifies to  be  instructed  concerning  truths, 
and  by  truths  concerning  goods,  and  there- 
by to  grow  wise,  182. 

Drinks. — In  the  heaven  as  well  as  iu  the 
world  there  are  drinks,  6.    See  Food. 

Drunkenness,  252,  472. 

Dura-Mater,  815. 

Dcties. — There  are  duties  proper  to  the 
man,  and  duties  proper  to  the  wife,  174. 
In  the  duties  proper  to  the  men,  the  pri- 
mary agent  is  understanding,  thought,  and 
wisdom;  whereas  in  the  duties  proper  to 
the  wives,  the  primary  agent  is  will,  affec- 
tion, and  love,  175. 

Ear,  the,  docs  not  hear  and  discern  the 
harmonics  of  tunes  in  singing,  and  the 
concordances  of  the  articulation  of  sounds 
in  discourse,  but  the  spirit,  440.  In  heav- 
en the  right  ear  is  the  good  of  hearing,  and 
the  left  the  truth  thereof,  316. 

Earth,  the,  or  ground  is  the  common 
mother  of  all  vegetables,  206,  897  ;  and  of 
all  minerals,  897. 

Earth,  the  lower,  in  the  spiritual  world, 
is  next  above  hell,  231. 

Earth,  or  country,  13,  27,  37,  49,  69,  71, 
144,  320,  &c. 

Ease,  by,  and  sloth  the  mind  grows  stu- 
pid and  the  body  torpid,  and  the  whole 
man  becomes  insensible  to  every  vital  love, 
especially  to  conjugial  love,  249. 


East,  the.— The  Lord  is  the  East,  be- 
cause he  is  in  the  sun  there,  261. 

Eat,  to,  of  the  tree  of  life,  in  a  spiritual 
sense,  is  to  be  intelligent  and  wi<e  from 
the  Lord;  and  to  eat  of  the  tree  of  knowl- 
edge of  good  and  evil,  signifies  to  be  intel- 
ligent and  wise  from  self,  353.  To  eat  of 
the  tree  of  life,  is  to  receive  eternal  life  ;  to 
eat  of  the  tree  of  knowledge  of  good  and 
evil,  is  to  receive  damnation,  135,  444. 

Ecclesiastical  Order,  the,  on  the  earth 
minister  those  things  which  appertain  to 
the  Lord's  priestly  character,  30S.  What 
is  the  nature  of  ecclesiastical  self-love,  264. 
They  aspire  to  be  gods,  so  far  as  that  love 
is  unrestrained.  264. 

Eden. — See  Garden. 

Education  of  children  in  the  spiritual 
world,  411-413. 
Effect. — See  End. 

Effigy. — Two  married  partners,  between 
or  in  whom  conjugial  love  subsists,  are  an 
effigy  and  form  of  it,  65.  In  the  spiritual 
world  the  faces  of  spirits  become  the  effi- 
gies of  their  internal  affections,  273. 

Election  belongs  to  the  man  and  not  to 
the  woman,  296.  The  women  have  the 
right  of  election  of  one  of  their  suitors,  296. 

Elevation. — With  men  there  is  an  eleva- 
tion of  the  mind  into  superior  light,  and 
with  women  elevation  of  the  mind  into  su- 
perior heat,  188.  Elevation  into  superior 
light  with  men  is  elevation  into  superior 
intelligence,  and  thence  into  wisdom,  in 
which  also  there  are  ascending  degrees  of 
elevation,  188.  The  elevation  into  superior 
heat  with  women  is  an  elevation  into  chast- 
er and  purer  conjugial  love,  and  continually 
towards  the  conjugial  principle,  which  from 
creation  lies  concealed  in  their  inmost  prin- 
ciples, 188.  These  elevations  considered 
in  themselves  are  openings  of  the  mind,  188. 
Elysian  Fields,  182. 
Employments  in  the  spiritual  world,  207. 
End  of  this  Work,  295. 
End,  the,  and  the  cause,  in  what  is  to  be 
effected  and  in  effects,  act  in  unity  because 
they  act  together,  387.  The  end,  cause, 
and  effect  successively  progress  as  three 
things,  but  in  the  effect  itself  they  make 
one,  401.  Every  end  considered  in  itself 
is  a  love,  212.  Every  end  appertains  to  the 
will,  every  cause  to  the  understanding,  and 
every  effect  to  action,  400.  The  end,  unless 
the  intended  effect  is  seen  together  with  it, 
is  not  any  thing,  neither  does  each  become 
any  thing,  unless  the  cause  supports,  cort- 
tri'ves,  and  conjoins,  400.  All  operations  in 
the  universe  have  a  progression  from  ends, 
through  causes  into  effects,  400.  Ends  ad- 
vance in  a  series,  one  after  the  other,  and. 
in  their  progress  the  last  end  becomes  first, 
887.  Ends  make  progression  in  nature 
through  times  without  lime,  but  they  can- 
not como  forth  and  manifest  themselves, 
until  the  effect  or  use  exists  and  becomes  a 
subject,  401.  The  end  of  marriage  is  the 
procreation  of  children,  254.  All  in  heaven 
are  influenced  by  an  end  of  good,  and  all 
in  hell  by  an  end"  of  evil,  453.  527. 


INDEX. 


England,  380. 

English,  103,  107,  326. 

Enunciations,  the.  —  The  name  of  the 
prophetic  books  of  the  Word  thnt  was 
given  to  the  inhabitants  of  Abib,  before  the 
lsraelitish  Word,  77. 

Epicurus,  182. 

Equilibrium,  there  is  an,  between  the 
sphere  of  conjugial  love,  and  between  the 
sphere  of  its  opposite,  and  man  is  kept  in 
this  equilibrium,  437.  This  equilibrium  is 
:i  spiritual  equilibrium,  437.  Spiritual  equi- 
librium is  that  which  exists  between  good 
mid  evil,  or  between  heaven  and  hell,  444. 
This  equilibrium  produces  a  free  principle, 
444.    See  Freedom. 

Erudite,  the  pretended,  in  the  spiritual 
world,  232. 

Erudition  appertains  to  rational  wisdom, 
163. 

Erudition  is  one  of  the  principles  con- 
stituent of  rational  wisdom,  163. 

Esse  and  Existere. — The  esse  of  the  sub- 
stance of  God  is  Divine  good,  and  the  ex- 
istere of  the  substance  of  God  is  Divine 
truth,  115. 

Essentials. — Love,  wisdom,  and  use,  are 
three  essentials,  together  constituting  one 
divine  essence,  183.  These  three  essen- 
tials flow  into  the  souls  of  men,  183. 

Eternity  is  the  infinity  of  time,  185. 

Ethics  is  one  of  those  sciences  by  which 
an  entrance  is  made  into  things  rational, 
which  are  the  ground  of  rational  wisdom, 
163. 

Eunuchs.  —  Of  those  who  are  born 
eunuchs,  or  of  eunuchs  so  made,  151. 
Who  are  understood  by  the  eunuchs  who 
make  themselves  eunuchs  for  the  kingdom 
of  heaven's  sake,  Matt.  xix.  12,  156. 

Evil  is  not  from  creation  :  nothing  but 
good  exists  from  creation,  444.  Man  him- 
self is  the  origin  of  evil,  not  that  that  ori- 
gin was  implanted  in  him  by  creation,  but 
that  he,  by  turning  from  God  to  himself, 
implanted  it  in  himself,  444.  Love  without 
wisdom  is  love  from  man,  and  this  love  is 
the  origin  of  evil.  444.  No  one  can  be 
withdrawn  from  evil  unless  he  has  been 
first  led  into  it,  510.  So  far  as  any  one  re- 
moves evil,  so  far  a  capacity  is  given  for 
good  to  succeed  in  its  place,  147.  So  far 
as  evil  is  hated,  so  far  good  is  loved,  147. 
Evils  and  falses,  after  they  arose,  were  dis- 
tinguished into  genera,  species,  and  differ- 
ences, 479.  All  evils  are  together  of  the 
external  and  internal  man;  the  internal 
intends  them,  and  the  external  does  them, 
486.  So  far  as  the  understanding  favors 
evils,  so  far  a  man  appropriates  them  to 
himself,  and  makes  them  his  own,  489. 
See  Hereditary. 

Extension  cannot  be  predicated  of  things 
spiritual,  15S.   The  reason  why,  389. 

Externals  derive  from  their  internals 
their  good  or  evil,  47S.  Of  the  external 
derived  from  the  internal,  and  of  the  ex- 
ternal separate  from  the  internal,  148.  How 
man  after  death  puts  off  externals,  and  puts 
on  internals,  48*. 

445 


Eye,  the,  does  not  see  and  discern  vari- 
ous particulars  in  objects,  but  they  are  seen 
and  discerned  by  the  spirit,  440.  In  heaven 
the  right  eye  is  the  good  of  vision,  and 
the  left  the  truth  thereof,  316. 

Eyes,  when  the,  of  the  spirit  are  opened, 
angels  appear  in  their  proper  form,  which 
is  the  human,  30. 

Fables. — Things  which  are  called  fables 
at  this  day,  were  correspondences  agree- 
able to  the  primeval  methodof  speaking,182. 

Face,  the,  depends  on  the  mind  i  animus), 
and  is  its  type,  524.  The  countenance  is 
a  type  of  the  love,  35.  The  variety  of 
countenances  is  infinite,  35.  There  are  not 
two  human  faces  which  are  exactly  alike, 
186.  The  faces  of  no  two  persons  are  ab- 
solutely alike,  nor  can  there  be  two  faces 
alike  to  eternity,  524. 

Faculty. — Man  is  born  faculty  and  in- 
clination ;  faculty  to  know,  and  inclination 
to  love,  134.  The  faculty  of  understand- 
ing and  growing  wise  as  of  himself,  was 
implanted  in  man  by  creation,  444.  The 
faculty  of  knowing,  of  understanding,  and 
of  growing  wise,  receives  truths,  whereby 
it  has  science,  intelligence,  and  wisdom, 
122.  Man  has  the  faculty  of  elevating  his 
understanding  into  the  light  of  wisdom, 
and  his  will  into  the  heat  of  celestial  love  ; 
these  two  faculties  are  never  taken  away 
from  any  marj,  280.  The  faculty  of  be- 
coming wise  increases  with  those  who  are 
in  love  truly  conjugial,  211. 

Faith  is  truth,  10,  24.  Saving  faith  is  to 
believe  on  the  Lord  Jesus  Christ,  82. 

Fallacies  of  the  senses  are  the  darkness 
of  truths,  152*. 

Falses,  all,  have  been  collated  into  hell, 
479.    See  Evils. 

Falsifications  of  truth  are  spiritual 
whoredoms,  77,  80. 

Father. — The  Lord  in  the  Word  is  called 
Father,  118.  Most  fathers,  when  they  come 
into  another  life,  recollect  their  children 
who  have  died  before  them,  and  they  are 
also  presented  to,  and  mutually  acknowl- 
edge, each  other,  406.  In  what  manner 
spiritual  and  natural  fathers  act,  406.  By 
father  and  mother,  whom  man  is  to  leave, 
Matt.  xix.  4,  5,  in  a  spiritual  sense,  is  meant 
his  projrium  (self-hood)  of  will,  and  pro- 
prium  of  understanding,  194.  See  Pro- 
prium. 

Favor,  causes  of,  between  married  part- 
ners, 278,  287,  290. 

Fear. — In  love  truly  conjugial  there  is  a 
fear  of  loss,  318.  This  fear  resides  in  the 
very  inmostprinciples  of  the  mind,  318. 

Feasts. — There  are  in  heaven,  as  in  the 
world,  both  feasts  and  repasts,  6. 

Female. — See  Male  and  Female.  The 
female  principle  is  derived  from  the  male, 
or,  the  woman  was  taken  out  of  the  man, 
32.  The  female  principle  cannot  be  changed 
into  the  male  principle,  nor  the  male  into 
the  female,  32.  The  difference  between  the 
essential  feminine  and  masculine  principle, 
32,  168.    The  good  of  truth,  or  truth  from 


CONJUGIAL  LOVE. 


g<  f,  .a  -he  female  principle,  61,  88,  90. 
JV  e  female  principle  consists  in  perceiving 
from  love,  168,  220. 

Fevers,  malignant  and  pestilential,  253, 
470. 

Fire  in  heaven  represents  good,  326. 

Fire  in  the  spiritual  sense  signifies  love, 
3S0.  The  fire  of  the  aneelic  sun  is  divine 
'ove.  34.  The  file  of  the  altar  and  of  the 
(.audlestick  in  the  tabernacle  among  the 
Israelites,  represented  divine  love,  380. 
The  fire  of  fhe  natural  sun  has  existed  from 
no  other  source  than  from  the  fire  of  the 
spiritual  sun,  which  is  divine  love,  3S0. 
The  fires  of  the  west  signify  the  delusive 
loves  of  evil,  77. 

Fish. — In  the  spiritual  world  fishes  are 
representative  forms,  76.  Every  fish  cor- 
responds to  some  quality,  76. 

I-lame. — Celestial  love  with  the  angels  of 
heaven  appears  at  a  distance  as  flame  ;  and 
thus  also  infernal  love  appears  with  the 
spirits  of  hell,  359.  Flame  in  the  spiritual 
world  does  not  burn  like  flame  in  the  nat- 
ural world,  359.  Celestial  flame  in  no  case 
bursts  out  against  another,  but  only  de- 
fends itself,  and  defends  itself  against  an 
evil  person,  as  when  he  rushes  into  the 
fire  and  is  burnt,  365. 

Flesh,  the,  is  contrary  to  the  spirit,  that 
is,  contrary  to  the  spiritual  things  of  the 
church,  497.  Combat  between  the  flesh 
and  the  spirit,  488.  The  flesh  is  ignorant 
of  the  delights  of  the  spirit,  481.  The  flesh 
is  not  sensible  of  those  things  which  hap- 
pen in  the  flesh,  but  the  spirit  perceives 
them,  440.  What  is  signified  by  the  words 
of  our  Lord,  "  Thev  are  no  more  twain  but 
one  flesh,"  50,  156*,  178.  321.  By  "all 
flesh,"  in  the  Word,  is  signified  every  man, 
156*. 

Flow  from,  to. — All  that  which  flows 
from  a  subject,  and  encompasses  and  en- 
virons it,  is  named  a  sphere,  386. 

Flow  in,  to. — Every  thing  which  flows 
in  from  the  Lord  into  man,  flows  into  his 
inmost  principle,  which  is  the  soul,  and 
descends  thence  into  his  middle  principle, 
which  is  the  mind,  and  through  this  into 
his  ultimate  principle,  which  is  the  body, 
101.  The  marriage  of  eood  and  truth  flows 
thus  from  the  Lord  with  man,  immediately 
into  his  soul,  and  thence  proceeds  to  the 
principles  next  succeeding,  and  through 
these  to  the  extreme  or  outermost,  101. 

Flowers. — The  delights  of  conjugial  love 
arc  represented  in  heaven  by  the  flowers 
with  which  the  cloaks  and  tunics  of  mar- 
ried partners  are  embroidered,  137. 

Flowery  Fields. — In  heaven  there  are 
flowery  fields  which  are  the  appearances 
under  which  the  chaste  pleasures  of  con- 
jugial love  are  presented  to  the  sight,  430. 

Food,  heavenly,  in  its  essence  is  nothing 
but  love,  wisdom,  and  use,  united  together; 
that  is,  use  effected  by  wisdom,  and  de- 
rived from  love,  6.  Food  for  the  body  is 
tfiven  to  every  one  in  heaven,  according  to 
the  use  which  he  performs,  6. 

Form. — There  is  nothing  that  exists  but 

446 


in  a  form,  186.  There  is  no  snlistanoe 
without  a  form,  66.  Every  form  consists 
of  various  things,  and  is  such  as  is  the  har- 
monic co-ordination  thereof  and  arrange- 
ment to  one,  524.  All  a  man's  affections 
and  thoughts  are  in  forms,  and  thence  from 
forms,  186.  The  form  of  heaven  is  derived 
solely  from  varieties  of  souls  and  minds 
arranged  into  such  an  order  as  to  make  a 
one,  524.  Truth  is  the  form  of  good,  198. 
The  human  form  in  its  inmost  principles  is 
from  creation  a  form  of  love  and  wisdom, 
361.  Men  from  creation  are  forms  of  sci- 
ence, intelligence,  and  wisdom;  and  women 
are  forms  of  the  love  of  those  principles  as 
existing  with  men,  187.  Form  of  the  mar- 
riage of  good  and  truth,  10'''.  Two  married 
partners  are  that  form  in  their  inmost  prin- 
ciples, and  thence  in  what  is  derived  from 
those  principles,  in  proportion  as  the  in- 
teriors ot"  their  mind  are  opened,  101,  102. 
Two  married  partners  are  the  very  forms 
of  love  and  wisdom,  or  of  good  and  truth. 
66.  The  internal  form  of  man  is  that  of 
his  spirit,  186.  The  woman  is  a  form  of 
wisdom  inspired  with  love-affection,  56. 
The  male  form  is  the  intellectual  form,  and 
the  female  is  the  voluntary,  223.  The  most 
perfect  and  most  noble  human  form  results 
from  the  conjunction  of  two  forms  by  mar- 
riage, so  as  to  become  one  form,  201.  How 
man,  created  a  form  of  God,  could  be 
chanced  into  a  form  of  the  devil,  153*. 
The  desire  to  continue  in  its  form  is  im- 
planted from  creation  in  all  living  things, 
861.    See  Substane*. 

Formation. — As  to  formation,  the  mas- 
culine soul,  as  being  intellectual,  is  thus 
truth,  220.  Formation  of  the  woman  into 
a  wife  according  to  the  description  in  the 
Book  of  Creation,  193-198. 

Fountain,  a,  signifies  the  truth  of  wisdom, 
293.  Fountain  of  Parnassus,  182.  See 
Water. 

Fowls. — Wonderful  things  conspicuous 
respecting  fowls,  417. 
France,  380,  381. 

Freedom  originates  in  the  spiritual  equi- 
librium which  exists  between  heaven  and 
hell,  or  between  good  and  evil,  and  in 
which  man  is  educated,  444.  The  freedom 
of  love  truly  conjugial  is  most  free,  257. 
The  Lord  wills  that  the  male  man  (homo) 
should  act  from  principle  according  to  rea- 
son, 208,  438.  Without  freedom  and  rea- 
son man  would  not  be  a  man,  but  a  beast, 
488. 

French,  the,  103,  110.  326. 

Frensy,  or  furious  wildness,  a  legitimate 
cause  of  separation ,  252,  470. 

Friends  meet  after  death,  and  recollect 
their  friendships  in  the  formor  world ;  but 
when  their  consociation  is  only  from  exter- 
nal affections,  a  separation  ensues,  and  they 
no  longer  see  or  know  each  other,  278. 

Friendship  is  one  of  the  moral  virtues 
which  have  respect  to  life,  and  enter  into 
it,  164.  Friendship  increases  with  those 
who  are  principled  in  love  truly  conjugial, 
214.    Inmost  friendship  is  in  love  truly 


INDEX. 


COnJtiL'ial,  and  is  derived  from  it,  180.  In- 
most frieudship  is  seated  in  the  breast,  180. 
Friendship  from  conjugal  love  differs  great- 
ly from  the  friendship  of  every  other  love, 
214.  Apparent  friendship  between  mar- 
ried partners  is  a  consequence  of  the  con- 
jugial covenant  being  ratified  for  the  term 
of  life,  278.  There  are  various  species  of 
apparent  friendship  between  married  part- 
ners, one  of  whom  is  brought  under  the 
yoke,  and  therefore  subject  to  the  other, 
291.  Difference  between  conjugial  friend- 
ship and  servile  friendship  in  marriages, 
248.  Under  what  circumstances  there  may 
exist  between  married  partners,  when  old, 
a  friendship  resembling  that  of  conjugial 
love,  290. 

Frozen  Substances,  510. 

Fructification,  all,  is  originally  derived 
from  the  influx  of  love,  wisdom,  and  use 
from  the  Lord ;  from  an  immediate  influx 
into  the  souls  of  men  ;  from  a  mediate  in- 
flux into  the  souls  of  animals  ;  and  from  an 
influx  still  more  mediate  into  the  inmost 
principles  of  vegetables,  183.  Fructifica- 
tions are  continuations  of  creation,  183. 
Fructification  in  the  heavens,  44,  355. 

Future,  the. — The  Lord  does  not  permit 
any  man  to  know  the  future,  because  in 
proportion  as  he  does  so,  in  the  same  de- 
gree his  reason  and  understanding,  with 
his  prudence  and  wisdom,  become  inac- 
tive, are  swallowed  up  and  destroyed,  535. 

Gallery,  open,  208. 
Gangrenes,  253. 

Gardens. — In  heaven  the  appearances 
under  which  the  chaste  delights  of  conju- 
gial love  are  presented,  are  gardens  and 
flowery  fields,  430.  The  garden  of  Eden 
signifies  the  wisdom  of  love,  135.  Nuptial 
gardens,  316.  Paradisiacal  gardens,  8. 
Description  of  the  garden  of  the  prince  of 
a  heavenly  society,  13. 

Garland  of  Roses,  a,  in  heaven  signifies 
the  delights  of  intelligence,  293. 

Garlands  in  heaven  represent  the  de- 
lights of  conjugial  love,  137,  293. 

Genera. — Distinction  of  all  things  into 
genera,  species,  and  discriminations;  the 
reason  why,  479.  There  are  three  genera 
of  adulteries,  simple,  duplicate,  and  tripli- 
cate, 479,  484. 

General  of  an  army,  481. 

Generals  cannot  enter  into  particulars, 
828. 

Generosity  is  one  of  those  moral  virtues 
which  have  respect  to  life,  and  enter  into 
it,  164. 

Genii. — Who  those  are  who,  in  the 
spiritual  world,  are  called  infernal  genii, 
514. 

Genital  region,  183. 

Gentiles. — Why  there  is  no  communi- 
cation between  the  Christian  heaven,  and 
the  heaven  of  the  Gentiles,  352. 

Geometry  is  one  of  the  sciences  by  which 
an  entrance  is  made  into  things  rational, 
which  are  the  ground  of  rational  wisdom, 
163. 

447 


l     Germans,  103,  109. 
Germany,  380. 

Gestures. — In  the  spiritual  world  the  in- 
I  ternal  affections  appear  even  in  the  ges- 
tures, 278. 

Giants,  abode  of,  77. 
Gland,  pineal,  315. 

Glorification  of  the  Lord  by  the  angels 
of  the  heavens  on  account  of  his  coming,  81. 

Glorifying,  by,  God  is  meant  the  dis- 
charging of  all  the*  duties  of  our  callings 
with  faithfulness,  sincerity,  and  diligence; 
hereby  God  is  glorified,  as  well  as  by  acts 
of  worship  at  stated  times,  succeeding  these 
duties,  9. 

Glory,  the,  of  the  love  of  self,  elevates 
the  understanding  even  into  the  light  of 
heaven,  269.  The  glory  of  honor  with  men 
induces,  exalts,  and  sharpens  jealousy,  378. 

God,  the,  of  heaven  is  the  Lord,  78. 
There  is  only  one  God,  in  whom  there  is  a 
divine  trinity,  and  He  is  the  Lord  Jesus 
Christ,  82,  532.  God  is  love  itself,  and  wis- 
dom itself,  132.  The  esse  of  the  substance 
of  God  is  divine  good,  and  the  existere  of 
His  substance  is  divine  truth,  115.  See 
Lord,  obs. 

Good  and  Truth. — What  the  will  loves 
and  does  is  called  good,  and  what  the  un- 
derstanding perceives  and  thinks  is  called 
true,  490.  All  those  things  which  pertain 
to  the  love  are  called  good,  and  all  those 
things  which  pertain  to  wisdom  are  called 
truths,  60.  All  things  in  the  universe  have 
relation  to  good  and  truth,  60.  Good  and 
truth  are  the  universals  of  creation,  and 
thence  are  in  all  created  things,  84.  Good 
has  relation  to  love,  and  truth  to  wisdom, 
84.  By  truths,  man  has  understanding, 
perception,  and  all  thought;  and  by  goods, 
love,  charity,  and  all  affection,  121.  Man 
receives  truth  as  his  own,  and  appropriates 
it  as  his  own,  for  he  thinks  what  is  true  as 
from  himself,  122 ;  but  he  cannot  take  good 
as  of  himself,  it  being  no  object  of  his 
sight,  123.  The  truth  of  faith  constitutes 
the  Lord's  presence,  and  the  good  of  life 
according  to  the  truths  of  faith  constitutes 
conjunction  with  Him,  72.  The  truth  of 
faith  constitutes  the  Lord's  presence,  be- 
cause it  relates  to  light ;  and  the  good  of 
life  constitutes  conjunction,  because  it  re- 
lates to  heat,  72.  In  all  things  in  the  uni- 
verse, good  is  conjoined  with  truth,  and 
truth  with  good,  60.  There  is  not  any 
truth  without  good,  nor  good  without  truth, 
87.  Good  is  not  good,  only  so  far  as  it  is 
united  with  truth  ;  aud  truth  is  not  truth, 
only  so  far  as  it  is  united  with  good,  87.  Re- 
lations of  good  and  truth  to  their  objects, 
and  their  conjunction  with  them,  87.  The 
good  which  joins  itself  with  the  truth  be- 
longing to  the  man  is  from  the  Lord  im- 
mediately, but  the  good  of  the  wife,  which 
joins  itself  with  the  truth  belonging  to  the 
man,  is  from  the  Lord  mediately  through 
the  wife,  100.  See  Marriage  of  Good  and 
Truth. 

Government. — In  heaven  there  are  gov- 
ernments and  forms  of  government,  7. 


CONJCGIAL  LOVE. 


Governments. — There  are  in  heaven,  as 
on  the  earths,  distinctions  of  dignity  and 
governments,  7. 

Grapes,  good,  and  bad  grapes,  what 
they  represent  in  the  spiritual  world,  294, 
76. 

Ground. — Man  at  his  first  birth  is  as  a 
ground  in  which  no  seeds  are  implanted, 
but  which  nevertheless  is  capable  of  receiv- 
ing all  seeds,  and  of  bringing  them  forth 
and  fructifying  them,  134. 

Groves,  76,  132,  183,  316. 

Guilt,  Meatus,  is  principally  predicated 
of  the  will,  493. 

Gymnasia  in  the  spiritual  world,  151*, 
207,  315,  330. 

Gymnasia,  Olympic,  in  the  spiritual 
world,  where  the  ancient  soplii  and  many 
of  their  disciples  met  together,  151*. 

Habitations. — How  men  have  ceased  to 
be  habitations  of  God,  153*. 

Hand. — In  heaven  the  right  hand  is  the 
good  of  man's  ability,  and  the  left  the 
truth  thereof,  816.  If,  in  the  Word,  men- 
tion is  made  of  a  thing's  being  inscribed 
on  the  hands,  it  is  because  the  hands  are 
the  ultimates  of  man,  wherein  the  deliber- 
ations and  conclusions  of  his  mind  termi- 
nate, and  there  constitute  what  is  simulta- 
neous, 314.  The  augels  can  see  in  a  man's 
hand  all  the  thoughts  and  intentions  of  his 
mind,  314.  Whatever  a  man  examines  in- 
tellectually, appears  to  the  angels  as  if  in- 
scribed on  his  hands,  261. 

Happiness,  concerning  eternal,  2  and  fol- 
lowing. Happiness  ought  to  be  within  ex- 
ternal joys,  and  to  flow  from  them,  6.  This 
happiness  abiding  in  external  joys,  makes 
them  joys,  it  enriches  them,  and  prevents 
their  becoming  loathsome  and  disgusting; 
and  this  happiness  is  derived  to  every  an- 
gel from  the  use  he  performs  in  his  function, 
6.  From  the  reception  of  the  love  of  uses, 
springs  heavenly  happiness,  which  is  the 
life  of  joys,  6.  Heavenly  happiness  results 
from  the  eternal  enjoyment  of  different 
state*  derived  from  conjugial  love,  180. 
The  delights  of  the  soul,  with  the  thoughts 
of  the  mind  and  the  sensations  of  the  body, 
constitute  heavenly  happiness,  16.  The 
happiness  which  results  from  the  sensa- 
tions of  the  body  alone,  is  not  eternal,  but 
soon  passes  away,  and  in  some  cases  be- 
comes unhappiness,  1G.  Eternal  happi- 
ness does  not  arise  from  the  place,  but 
from  the  state  of  the  life  of  man  (homo),  16. 

Happiness,  the,  of  cohabitation  increases 
with  those  who  are  principled  in  love  truly 
conjugial,  213. 

Healing  of  the  sick  by  the  touch,  896. 

Hearing,  natural,  is  grounded  in  spirit- 
ual hearing,  which  is  attention  of  the  un- 
derstanding, and  at  the  same  time  accom- 
modation of  the  will,  220.  The  love  of 
hearing  grounded  in  the  love  of  hearken- 
ing to  and  obeying  has  the  sense  of  hear- 
ing, and  the  gratifications  proper  to  it  are 
the  various  kinds  of  harmony,  210.  The 
perception  of  a  thing  imbibed  by  hearing 


only  flows  in  indeed,  but  does  not  remain 
unless  the  hearer  also  thinks  of  it  from 
himself,  and  asks  questions  concerning  it, 
183. 

Heart,  the,  signifies  love,  75.  The 
heart  has  relation  to  good,  87.  The  heart 
rules  by  the  blood  in  every  part  of  the 
body,  179. 

Heat,  spiritual,  is  love,  235.  This  heat 
is  from  no  other  source  than  the  sun  of  the 
spiritual  world,  235.  Heat  is  felt,  and  not 
seen,  123.  When  the  heat  of  conjugial 
love  removes  and  rejects  the  heat  of  adul- 
terous love,  conjugial  love  begins  to  ac- 
quire a  pleasant  warmth,  147.  The  quali- 
ty of  the  heat  of  conjugial  love  with  polyg- 
amistB,  344. 

Heat  and  Light. — In  heaven  heat  is  love, 
and  the  light  with  which  heat  is  united,  is 
wisdom,  137.  Natural  heat  corresponds  to 
spiritual  heat,  which  is  love,  and  natural 
light  corresponds  to  spiritual  light,  which 
is  wisdom,  145.  Heavenly  light-  acts  in 
unity  with  wisdom,  and  heavenly  heat  with 
love,  145.  Those  things  which  have  rela- 
tion to  light  are  seen,  and  those  which 
have  relation  to  heat  are  felt,  168.  The 
delight  of  spiritual  heat  with  spiritual  light 
is  perceivable  in  human  forms,  in  which 
this  heat  is  conjugial  love,  and  this  light 
is  wisdom,  189. 

Heaven. — The  angelic  heaven  is  formed 
from  the  human  race,  156.  There  are 
three  heavens,  the  first  or  ultimate  heaven, 
the  second  or  middle  heaven,  and  the  third 
or  highest  heaven,  42.  The  universal 
heaven  is  arranged  in  order  according  to 
all  the  varieties  of  the  affections  of  the  love 
of  good,  86.  In  heaven  human  forms  are 
altogether  similar  to  those  in  the  natural 
world.  Nothing  is  wanting  in  the  male, 
and  nothing  in  the  female,  44.  The  heav- 
en of  infants,  its  situation,  410.  Heaven 
of  innocence,  444.  Heaven  of  Mahometans, 
342-344. 

Helicon,  151*,  182. 

Heuconides,  sports  of  the,  in  the  spirit- 
ual world,  207.  These  snorts  were  spirit- 
ual exercises  and  trials  ot  skill,  207. 

Hell. — The  universal  hell  is  arranged  in 
order  according  to  the  affections  of  the  love 
of  evil,  36.  Those  who  arc  in  evil  from  the 
understanding  dwell  there  in  front  and  are 
called  satans,  but  those  who  are  in  evil 
from  the  will  dwell  to  the  back  and  are 
called  devils,  492.  Hell  of  the  deceitful,  514. 

IIeraclitos,  182. 

Hereditary  evil  is  not  from  Adam,  but 
from  a  man's  parents,  525.  Whence  it 
springs,  245. 

Heteroqeneites  in  the  spiritual  world 
are  not  only  felt,  but  also  appear  in  the 
face,  the  discourse,  and  the  gesture,  273. 

Heterooeneods  or  Discordant,  what  is, 
causes  disjunction  and  absence  in  the  spir- 
itual world,  171. 

Hieroglyphics,  the,  of  the  Egyptians 
derive  their  origin  from  the  science  of  cor- 
respondences and  representations,  76, 
842. 


INDEX. 


History  is  one  of  the  sciences  by  which 
in  entrance  is  made  into  things  rational, 
fhich  are  the  ground  of  rational  wisdom, 
163. 

Hoos.— In  hell,  the  forms  of  boasts  nnder 
which  the  lascivious  delights  of  adulter- 
ous love  are  presented  to  tile  view  are  hogs, 
<fec,  430.  Companions  of  Ulysses  changed 
into  hogs,  521. 

Holland,  880. 

Hollanders  or  Dutchmen,  103,  105. 

Homog  en  kites,  in  the  spiritual  world, 
.ire  not  only  felt,  but  also  appear  in  the 
face,  language,  and  gesture,  273. 

Homogeneous  or  Concojidant,  what  is, 
causes  conjunction  and  presence,  171. 

HoNoiis.— In  heaven  the  angels  feel  that 
the  honors  of  the  dignities  are  out  of  them- 
selves, and  are  as  the  garments  with  which 
they  are  clothed,  266. 

Hoof,  by  the,  of  the  horse  Pegasus  is 
understood  experiences  whereby  comes 
natural  intelligence, 132. 

Horse,  the,  signifies  the  understanding 
of  truths,  76.    See  Pegasus. 

House. — In  heaven  no  one  can  dwell  but 
in  his  own  house,  which  is  provided  for 
him,  and  assigned  to  him,  according  to  the 
quality  of  his  love,  50. 

Human  Principle,  the,  consists  in  desir- 
ing to  grow  wise,  and  in  loving  whatever 
appertains  to  wisdom,  52. 

Hunch-backed. — When  the  love  of  the 
world  constitutes  the  head,  a  man  is  not  a 
man  otherwise  than  as  hunch-backed,  869. 

Husband. — How  with  young  men  the 
youthful  principle  is  changed  into  that  of 
a  husband,  199. 

Husband,  the,  does  not  represent  the 
Lord,  and  the  wife  the  church,  because 
both  together,  the  husband  and  the  wife, 
constitute  the  church,  125.  The  husband 
represents  wisdom,  and  the  wife  represents 
the  love  of  the  wisdom  of  the  husband,  21. 
The  husband  is  truth,  and  the  wife  the 
siood  thereof,  76.  A  state  reeeptible  of 
love,  and  perceptible  of  wisdom,  makes  a 
youth  into  a  husband,  321.    See  Wife. 

Hypocrite. — Every  man  who  is  not  in- 
teriorly led  by  the  Lord  is  a  hypocrite,  and 
thereby  an  apparent  man,  and  yet  not  a 
man,  267. 

Idka,  every,  of  man's,  however  sublima- 
ted, is  substantial — that  is,  affixed  to  sub- 
stances, 66.  To  every  idea  of  natural 
thought  there  adheres  something  derived 
from  space  and  time,  which  is  not  the  case 
with  any  spiritual  idea,  323.  Spiritual 
ideas,  compared  with  natural,  are  ideas  of 
ideas,  S2C.  There  is  not  any  idea  of  nat- 
ural thought  adequate  to  any  idea  of  spirit- 
ual thought,  326.  Spiritual  ideas  are  su- 
pernatural, inexpressible,  ineffable,  and  in- 
comprehensible to  the  natural  man,  326. 
One  natural  idea  contains  innumerable 
spiritual  ideas,  and  one  spiritual  idea  con- 
tains innumerable  celestial  ideas,  329. 

Identity. — No  absolute  identity  of  two 
things  exist,  still  less  of  several,  186. 

449 


Idolaters,    ancient,    in    the  spiritua. 
world,  78. 
Idolatky. — Its  origin,  78,  342. 
Ijim.  the,  in  hell  represent  the  images  of 
the  phantasies  of  the  internals,  264.  See 
Pliantasy. 
Illustrate,  to,  42,  48*,  130,  134,  &c. 
Ob*.- — In  the  writings  of  the  Author,  to 
illustrate  is  generally  used  in  the  sense 
of  to  enlighten. 
Illustration. — In  the  Word  there  is  il- 
lustration concerning  eternal  life,  28. 

Obs. — Illustration  is  an  actual  opening  of 
the  interiors  which   pertain  to  the 
mind,  and  also  an  elevation  into  the 
light  of  heaven,  H.  256. 
Image. — What  are  the  image  and  likeness 
of  God  into  which  man  was  created,  132, 
134.    Image  of  the  husband  in  the  wife, 
173. 

Imagination,  4,  7.    See  Phantasy 
Immodesty,  252,  472.    All  in  hell  are  in 
the  immodesty  of  adulterous  love,  429. 

Immortality. — Man  may  no  longer  be  in 
doubt  through  ignorance  respecting  his  im- 
mortality, after  the  discoveries  which  it 
has  pleased  the  Lord  to  make,  582. 

Implant,  to. — That  which  is  implanted 
in  souls  by  creation,  and  respects  propaga- 
tion, is  indelible,  and  not  to  be  extirpated, 
409.  Good  cannot  be  implanted,  only  so 
far  as  evil  is  removed,  525. 

Impletion. — The  soul  is  a  spiritual  sub- 
stance, which  is  not  a  subject  of  extension, 
but  of  impletion,  220. 

Imposition  of  Hands. — Whence  it  lias 
originated,  396. 

Impure. — To  the  impure  every  thing  is 
impure,  140. 

Impurity,  the,  of  hell  is  from  adulterous 
love,  430,  495.  In  like  manner  the  impuri- 
ty in  the  church,  431,495.  There  are  in- 
numerable varieties  of  impurities ;  all  hell 
overflows  with  impurities,  430. 

Imputation,  the,  of  evil  in  the  other  life 
is  not  accusation,  incusation,  inculpation, 
and  judication,  as  in  the  world,  524;  evil  is 
there  male  sensible  as  in  its  odor;  it  is 
this  which  accuses,  incuses,  fixes  blame, 
and  judges,  not  before  any  judge,  but  be- 
fore every  one  who  is  principled  in  good, 
and  this  is  what  is  meant  by  imputation, 
524.  Imputation  of  adulterous  love,  ind 
imputation  of  conjugial  lovCj  523-531. 
Imputation  of  adulteries  after  death,  how 
effected,  485,  489,  493;  these  imputations 
take  place  after  death,  not  according  to  cir- 
cumstances, which  are  external  of  the  deed, 
but  according  to  internal  circumstances  of 
the  mind,  530.  Imputation  of  good,  how 
it  is  effected,  524.  If  by  imputation  is 
meant  the  transcription  of  good  into  any 
one  who  is  in  evil,  it  is  a  frivolous  term, 
526. 

Impute,  to. — The  evil  in  which  every  one 
is,  is  imputed  to  him  after  death;  in  like 
manner  the  good,  524,  530,  531.  Evil  or 
good  is  imputed  to  every  one  after  death, 
according  to  the  quality  of  his  will  and  of 
I  his  understanding,  527.    Who  it  is  to 


CONJUGIAL  LOVE. 


whom  sin  is  not  imputed,  and  who  to  whom 
at  is  imputed,  529,  527. 

Inactivity  or  Sloth  occasions  a  univer- 
sal languor,  dulness,  stupor,  and  drowsiness 
■of  the  mind,  and  thence  of  the  body,  2"7. 
In  consequence  of  sloth  the  mind  grows 
stupid  and  the  body  torpid,  and  the  whole 
man  becomes  insensible  to  every  vital  love, 
especially  to  eonjugial  love,  249. 

Inclination.— In  the  truth  of  (rood,  and 
in  the  good  of  truth,  there  is  implanted 
from  creation  an  inclination  to  join  them- 
selves together  into  one,  88,  100;  the  rea- 
son whv,  89.  The  conjunctive  inclination, 
which  is  eonjugial  love,  is  in  the  same  de- 
gree with  the  conjunction  of  good  and  truth, 
which  is  the  church,  63.  Every  one  de- 
rives from  his  parents  his  peculiar  temper 
which  is  his  inclination,  525.  Children 
are  born  with  inclinations  to  such  things  as 
their  parents  were  inclined  to,  202;  but  it 
is  of  the  Divine  Providence  that  perverse 
inclinations  may  be  rectified,  202.  Inclina- 
tions of  married  partners  towards  each 
other,  171.  Husbands  know  nothing  at  all 
of  the  inclinations  and  affections  of  their 
own  love,  but  wives  are  well  acquainted 
with  those  principles  in  their,  husbands, 
208.  Inclination  of  the  wife  towards  the 
husband,  160.  Dissimilitude  of  internal 
inclinations  is  the  origin  and  cause  of  cold, 
275.  External  inclinations,  whence  they 
arise,  246. 

Indifference  with  married  partners 
comes  from  a  disunion  of  souls  and  dis- 
junction of  minds,  236,  256. 

Industry  is  one  of  the  moral  virtues 
which  have  respect  to  life,  and  enter  into 
it,  164. 

Inequality  of  external  rank  and  condi- 
tion is  one  of  the  external  causes  of  cold, 
250.  There  are  many  inequalities  of  rank 
and  condition  which  put  an  end  to  the  eonju- 
gial love  commenced  before  marriage,  250. 

Infancy  is  the  appearance  of  innocence, 
75. 

Influx. — What  is  meant  by  influx,  813. 
There  is  an  immediate  influx  from  the 
Lord  into  the  souls  of  men,  a  mediate  in- 
flux into  the  souls  of  animals,  and  an  influx 
still  more  mediate  into  the  inmost  princi- 
ples of  vegetables,  183.    Every  subject  re- 
ceives influx  according  to  its  form,  86. 
The  subject  docs  not  perceive  the  influx, 
392.    Tlie  influx  is  alike  into  all;  but.  the 
reception,  which  is  according  to  the  form, 
causes  every  species  to  continue  a  particu- 
lar species,  86.    The  influx  of  love  and  wis- 
dom from  the  Lord  is  the  essential  activity 
from  which  comes  all  delight.  461.  Influx 
of  conjugial  love,  183,  208,  855. 
Inu'ehknt,  23,  217,  410,  422. 
Obs. — That  is  called  inherent  which  pro- 
ceeds from  a  common  influx,  A.  E., 
955.    Common  influx  is  a  continual  ef- 
fort proceeding  from  the  Lord  through 
all  heaven,  into  each  of  the  things 
which  pertain  to  the  life  of  man.  See 
A.  E.,  6214.    What  is  inherent  is  as  a 
graft. 

150 


Inherent,  to  bo,  32,  51,  93,  221,  422, 
426. 

Inmost  principles  of  the  mind,  and  in- 
most principles  of  the  body,  63.    The  high- 
est things  of  successive  order  become  the 
inmost  of  simultaneous  order,  814.  The 
inmost  principle  of  man  is  his  soul.  1S3. 
Innocence  is  the  esse  of  every  good;  good 
lis  only  so  far  good  as  innocence  is  ill  it, 
I  394,  414.    The  Lord  is  innocence  itself, 

394.  Innocence  is  to  be  led  by  the  Lord, 
414.  The  innocence  of  infants  flows  in 
from  the  Lord,  395.  The  sphere  of  inno- 
cence flows  into  infants,  and  through  them 
into  parents,  and  affects  them,  395,  396. 
What  is  the  innocence  of  illfunta  which 
flows  into  parents,  395.  The  innocence  of 
infancy  is  the  cause  of  the  love  called  t>torge. 

395.  Innocence  corresponds  to  infancy, 
and  also  to  nakedness,  413.  The  inno- 
cence of  childhood  is  external  innocence, 
and  the  innocence  of  wisdom  internal  in- 
nocence, 413.  The  innocence  of  wisdom  is 
the  end  of  all  instruction  and  progression 
with  infants  in  the  spiritual  world,  413. 
When  they  come  to  the  innocence  of  wis- 
dom, the  innocence  of  infancy  is  adjoined 
to  them,  which  in  the  mean  time  had  served 
them  as  a  plane,  413.  Innocence  is  in  con- 
jugial love,  and  pertains  to  the  soul,  180. 
Innocence  is  one  of  the  spiritual  virtues 
which  flow  from  love  to  God  and  love  to- 
wards the  neighbor,  164. 

Insanity,  212. — Insanity,  a  vitiated  state 
of  the  mind,  is  a  legitimate  cause  of  sepa- 
ration, 252,  470. 

Inscribed  on  the  Hanijs. — Why  this 
form  of  expression  is  used  in  the  Word, 
814.    See  Hand. 

Instruction  of  children  in  heaven,  411- 
413.  Places  of  instruction  in  the  spiritual 
world,  261. 

Integrity,  state  of,  135,  155. 

Intellectual,  the,  principle  is  nothing 
but  truth,  220.  Man's  intellectual  princi- 
ple is  the  inmost  principle  of  the  woman, 
195. 

Intelligence  is  a  principle  of  reason, 
180.  There  is  no  end  to  intelligence,  185. 
Every  one  is  in  intelligence,  not  by  birth, 
but  exteriorly  by  education,  267.  The  in- 
telligence of  women  is  in  itself  modest, 
elegant,  pacific,  yielding,  soft,  tender ;  and 
the  intelligence  of  men  in  itself  is  grave, 
harsh,  hard,  daring,  fond  of  licentious- 
ness, 218.  Circles  around  the  head  repre- 
sent intelligence,  269. 

Intemperance,  252,  472. 

Intention. — That  which  flows  forth  from 
the  form  of  n  man's  life,  thus  from  the  un- 
derstanding and  its  thought,  is  called  in- 
tention ;  but  that  which  flows  forth  from 
the  essence  of  a  man's  life,  thus  that  which 
flows  forth  from  his  will  or  his  love,  is  prin- 
cipally called  purpose,  493.  The  intention 
which  pertains  to  the  will  is  principally  re- 
garded by  the  Lord,  71,  146.  Intention  is 
as  an  act  before  determination  ;  hence  it  is 
that,  by  a  wise  man  and  also  by  the  Lord, 
intention  is  accepted  as  an  act,  400,  452. 


INDEX. 


lntenlio\  is  the  soul  of  all  actions,  and 
causes  blamubleness  and  unblamablcness 
in  the  world,  and  after  deatli  imputation, 
452. 

Intercourse. — In  heaven  there  arc  frc- 
ouent  occasions  of  cheerful  intercourse  and 
conversation,  whereby  the  internal  minds 
(mentex)  of  the  angels  are  exhilarated,  their 
external  minds  (animi)  entertained,  their 
bosoms  delighted,  and  their  bodies  refresh- 
ed, but  such  occasions  do  not  occur  till 
they  have  fulfilled  their  appointed  uses  in 
the  discharge  of  their  respective  business 
and  functions,  5. 

Interiors,  the,  form  the  exteriors  to  their 
own  likeness,  33.  The  opening  of  the  in- 
teriors cannot  be  fully  effected  except  with 
those  who  have  been  prepared  by  the  Lord 
to  receive  the  things  which  are  of  spiritual 
wisdom,  39.  These  interiors,  which  in 
themselves  are  spiritual,  are  opened  by  the 
Lord  alone,  340,  341. 

Internal  Principles,  man's,  by  which 
are  meant  the  things  appertaining  to  his 
mind  or  spirit,  are  elevated  in  a  superior 
degree  above  his  external  principles,  185. 

Intrepiditv  is  one  of  the  moral  virtues 
which  have  respect  to  life,  and  enter  into 
it,  164. 

Iron. — Age  of  iron,  78. 

Israelitish  Nation. — Why  it  was  per- 
mitted to  the  Israelitish  nation  to  marry  a 
plurality  of  wives,  340. 

Italians,  103,  106.    Italian  eunuchs,  156. 

James,  the  Apostle,  represented  charitv, 
119. 

Jealousy,  concerning,  357-37'.'.  The 
zeal  of  conjngial  love  is  called  jealousy, 
307.  Jealousy  is  like  a  burning  fire  against 
those  who  infest  love  exercised  towards  a 
married  partner,  and  it  is  a  horrid  fear  for 
the  loss  of  that  love,  36S.  There  is  a  spirit- 
ual jealousy  with  monogamists,  and  natu- 
ral with  polygamists,  369,  370.  Jealousy 
with  those  married  partners  who  tenderly 
love  each  other  is  a  just  grief  grounded  in 
sound  reason  lest  conjngial  love  should  be 
divided,  and  should  thereby  perish,  871, 
372.  Jealousy  with  married  partners  who 
do  not  love  each  other  is  grounded  in  sev- 
eral causes,  proceeding  in  some  instances 
from  various  mental  sickness,  378,  375. 
Jealousy  with  men  resides  in  the  under- 
standing, 372.  In  some  instances  there  is 
not  any  jealousy,  and  this  also  from  vari- 
ous causes,  376.  There  is  a  jealousy  also 
in  regard  to  concubines,  but  not  such  as  in 
regard  to  wives,  377.  Jealousy  likewise 
exists  among  beasts  and  birds,  378.  The 
jealousy  prevalent  with  men  and  husbands 
is  different  from  what  is  prevalent  with 
women  and  wives,  379. 

Jehovah. — The  Lord  is  Jehovah  from 
eternity,  29.  Why  Jehovah  is  said  to  be 
jealous,  366. 

Jerusalem,  the  New,  signifies  the  new 
church  of  the  Lord,  43,  534. 

Jesuit,  499. 

Jesus  Christ.— The  divine  trinity  is  in 

451 


Jesus  Christ,  in  whom  dwells  all  the  ful- 
ness of  the  Godhead  bodily,  24.  See  God, 
LoidL 

Jew,  a,  may  be  recognized  by  his  look, 
202. 

Job. — The  doctrine  of  correspondences, 
of  which  the  spiritual  sense  of  the  Word  is 
composed,  has  been  concealed  now  for 
some  thousands  of  years,  namely,  since 
the  time  of  Job,  532. 

John,  the  Apostle,  represented  the  works 
of  charity,  1 19.  He  represented  the  church 
as  to  the  goods  of  charity,  John  xix.  26, 
27,  119. 

Jot,  heavenly,  2,  and  following.  Heav- 
enly joy  consists  in  the  dehght  of  doing 
something  that  is  useful  to  ourselves  and 
others,  which  delight  derives  its  essence 
from  love,  and  its  existence  from  wisdom, 
5.  The  delisht  of  being  useful,  origina- 
ting in  love  and  operating  by  wisdom,  is  the 
very  soul  and  life  of  all  heavenly  joys,  5. 

Judge,  a,  gives  sentence  according  to  ac- 
tions done,  but  every  one  after  death  is 
judged  according  to  the  intentions;  thus  a 
judge  may  absolve  a  person,  who  after 
death  is  condemned,  and  vice  versa,  4S5, 
527.  Unjust  judges,  their  fate  in  the  other 
life,  231. 

Judge,  to. — It  is  permitted  to  every  one 
to  judge  of  the  moral  and  civil  life  of  an- 
other in  the  world,  but  to  judge  what  is 
the  quality  of  his  interior  mind  or  soul, 
thus  what  is  the  quality  of  any  one's  spir- 
itual state,  and  thence  what  is  his  lot  after 
death,  is  not  allowed,  528.  No  one  is  to 
be  judged  of  from  the  wisdom  of  his  con- 
versation, but  of  his  life  in  union  there- 
with, 499.  After  death  every  one  is  judged 
according  to  the  intentions  of  the  will,  and 
thence  of  the  understanding  ;  and  accord- 
ing to  the  confirmations  of  the  understand- 
ing, and  thence  of  the  will,  485. 

Judgment. — Difference  between  corpo- 
real judgment,  and  judgment  of  the  mind, 
57.  By  corporeal  judgment  is  meant  the 
judgment  of  the  mind  according  to  the  ex- 
ternal senses,  which  judgment  is  gross  and 
dull,  57.    See  Justice  and  Judgment.  * 

Judicial  Proceedings. — In  heaven  there 
are  judicial  proceedings,  207,  231. 

Jurisprudence  is  one  of  the  sciences  by 
which,  as  by  doors,  an  entrance  is  made 
into  things  rational,  which  are  the  ground 
of  rational  wisdom,  164. 

Jcstioe,  Divine, — It  is  contrary  to  Di- 
vine justice  to  condemn  those  who  ac- 
knowledge a  God  and  from  a  principle  of 
religion  practise  the  laws  of  justice,  which 
consist  in  shunning  evils  because  they  are 
contrary  to  God,  and  doing  what  is  good 
because  it  is  agreeable  to  God,  351. 

Justice  and  Judgment.— J nstice  has  re- 
lation to  moral  wisdom,  and  judgment  to 
rational  wisdom,  164.  The  spiritual  man 
in  all  he  does  acts  from  ju?tiec  and  judg- 
ment, 2S0. 

Kids. — In  heaven,  the  forms  of  animals 
under  which  the  chaste  delights  of  couju- 


CONJUGIAL  LOVE. 


gia!  love  are  presented  to  view  are  kid*, 
&d„  430. 

Kingdom,  the,  of  Christ,  which  it*  heav- 
en, is  a  kingdom  of  uses,  7. 

Labyrinth,  paradisiacal,  8. 

Lakes  signify  falsifications  of  truth,  80. 
Lakes  of  fire  and  brimstone,  79,  80. 

Lambs  in  the  spiritual  world  are  repre- 
sentative forms  of  the  state  of  innocence 
Mid  pence  of  the  inhabitants,  75.  The 
forms  of  animals  under  which  the  chaste 
delights  of  conjugial  love  are  there  pre- 
sented to  the  view,  are  lambs,  &c.,40f>.  The 
Lord  from  innocence  is  called  a  lamb,  394. 

Lamps  signify  truth,  44. 

L\nguage. — All  in  the  spiritual  world 
have  the  spiritual  language,  whicli  has  in 
it  nothing  common  to  any  natural  lan- 
guage, 326.  Every  man  comes  of  himself 
into  the  use  of  that  language  after  his  de- 
cease, 326.  Every  spirit  and  angel,  when 
conversing  with  a  man,  speaks  his  proper 
language,  326.  The  sound  of  spiritual  lan- 
guage differs  so  far  from  the  sound  of  natu- 
ral language,  that  a  spiritual  sound,  though 
load,  could  not  at  all  be  heard  by  a  natural 
man,  nor  a  natural  sound  by  a  spiritual 
man,  326. 

Lascivious. — Angels  discern  in  the  ex- 
tremes what  is  lascivious  from  what  is  not 
lascivious,  439.  The  external  principle 
separated  from  the  internal,  is  lascivious  in 
the  whole  and  in  every  part,  148.  The  las- 
civious mind  acts  lasciviously,  and  the 
chaste  mind  chastely;  and  the  latter  ar- 
ranges the  body,  whereas  the  former  is 
arranged  hy  the  body,  191. 

Lasciviousness,  in  its  spiritual  origin,  is 
insanity,  212.  In  the  lowest  region  of  the 
mind,  which  is  called  the  natural,  reside 
all  the  concupiscences  of  lasciviousness, 
but  in  the  superior  region,  which  is  called 
the  spiritual,  there  are  not  any  concupis- 
cences, 805.  All  in  hell  are  in  lascivious- 
ness, 429.  A  sphere  of  lasciviousness  is- 
sue- forth  from  the  unchaste,  140. 

Latitude. — All  goods  and  evils  partake 
of  latitude  and  altitude,  and  according  to 
latitude  have  their  genera,  aud  according 
to  altitude  their  degrees,  478. 

Law. — Divine  law  and  rational  are  one 
law,  276.  How  the  declaration,  that  no 
on<  Ban  fulfil  the  law,  is  to  be  understood, 
.128. 

Lf.avk  his  father  and  mother,  to,  Gen. 
ii.  4  ;  Matt.  xix.  45,  signifies  to  divest  him- 
self of  the  proprinm  of  the  will  and  of  the 
understanding,  194. 

Left,  the,  signifies  truth,  816. 

Leopards  in  the  spiritual  world  represent 
the  falsities  and  depraved  inclinations  of 
the  inhabitants  to  those  things  which  per- 
tain to  idolatrous  worship,  79.  Those  who 
only  read  the  Word,  and  imbibe  thence 
nothing  of  doctrine,  but  confirm  false  prin- 
ciples, appear  like  leopards,  78. 

Leprosy,  253,  470. 

Liberality  is  one  of  those  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 

452 


Liberty. — See  Rationality  and  Lib- 
erty. 

Libraries  in  the  spiritual  world,  207. 

Life. — The  life  of  man  essentially  is  his 
will,  and  formally  is  his  understanding,  498. 
Every  one  has  excellence  of  life  according 
to  his  conjugial  love,  510. 

Light. — In  heaven,  the  light  with  which 
warmth  is  united  is  wisdom,  137.  In  heav- 
en there  is  perpetual  light,  and  on  no  oc- 
casion do  the  shades  of  evening  prevail ; 
still  less  is  there  darkness,  because  the  sun 
does  not  set,  137.  Heavenly  light  is  above 
the  rational  principle  with  man,  and  ra- 
tional light  is  below  it,  233.  If  heavenly 
light  does  not  flow  into  natural  light,  a  man 
does  not  see  whether  any  thing  true  is 
true,  and  neither  does  he  see  that  any  thing 
false  is  false,  233.  Ealse  and  delusive  lights, 
77.    See  Unit  and  Light. 

Lightning. — In  the  spiritnnl  world,  the 
vibration  of  light,  like  lightning,  is  a  cor- 
respondence aud  consequent  appearance  of 
the  conflict  of  arguments,  415. 

Like. — There  is  not  one  angel  of  heaven 
absolutely  like  another,  nor  any  spirit  of 
hell,  neither  can  there  be  to  eternity,  362. 
There  are  not  two  hutr.au  faces  exactly 
alike,  186. 

Likeness  or  Similitude. — The  likeness  of 
children  to  their  parents,  525.  Man  is  a 
likeness  of  God  trom  this  circumstance, 
that  he  feels  in  himself  that  the  things 
which  are  of  God  are  in  him  as  his,  132, 
184.  Similitudes  and  dissimilitudes  be- 
tween married  partners  in  general  originate 
from  connate  inclinations,  varied  by  educa- 
tion, connections,  and  imbibed  persuasions, 
227.  There  are  both  internal  and  external 
similitudes  and  dissimilitudes;  the  internal 
derive  their  origin  from  religion,  and  the 
external  from  education,  246.  The  varieties 
of  similitudes  are  very  numerous,  and  dif- 
fer more  or  less  from  each  other,  228.  Va- 
rious similitudes  can  be  conjoined,  but  not 
with  dissimilitudes,  228.  The  Lord  pro- 
vides similitudes  for  those  who  desire  love 
truly  conjugial;  and  if  they  are  not  given 
in  theear'ths:,  he  provides  them  in  the  heav- 
ens, 229.  In  the  spiritual  world,  simili- 
tudes arc  joined,  ana  dissimilitudes  sepa- 
rated, 278. 

Lipothamia,  258,  470. 

Live,  to,  for  others  is  to  perform  uses,  18. 

Loins,  the,  with  men  correspond  to  con- 
jugial love,  510. 

Look,  to  — The  Lord  looks  at  every  man 
in  the  fore  front  of  his  head,  and  this  as- 
pect passes  into  the  hinder  part  of  his  head, 
444.  In  heaven  it  is  impossible  to  look  at 
the  wife  of  another  from  an  unchaste  prin- 
ciple, 75. 

Lord,  the,  is  the  God  of  heaven  and 
earth,  129.  The  Lord  is  essential  good  and 
essential  truth ;  and  these  in  Him  are  not 
two,  but  one,  121.  The  Lord  loves  every- 
one, and  desires  to  do  good  to  every  one,  7. 
lie  promotes  good  or  use  by  the  mediation 
of  angels  in  heaven,  and  of  men  on  earth, 
7.    From  the  Lord,  the  creator  and  een- 


INDEX. 


seTvator  of  the  universe,  there  continually 
proceed  love,  wisdom,  and  use,  and  these 
three  as  one,  400. 

Ohs. — In  all  the  writings  of  the  Author, 
by  the  Lord,  is  signified  the  Saviour  of 
the  world,  Jesus  Christ,  who  is  the 
One  only  God,  because  in  Him  dwell- 
eth  the  Trinity  of  Father,  Son,  and 
Holy  Spirit. 
Lot. — Such  as  a  man's  life  has  been  in 
the  world,  such  is  his  lot  after  death,  46. 
Lot  of  those  who  lmve  abandoned  them- 
selves to  various  lusts,  50.3,  510,  512,  514. 
Happy  lot  of  those  who  wished  for  domin- 
ion from  the  love  of  uses,  266. 

Love,  to. — Whether  it  be  possible  for  a 
woman  to  love  her  husband,  who  con- 
stantly loves  her  own  beauty,  380.  Whether 
a  man  who  loves  himself  from  his  intelli- 
gence can  love  a  wife,  3:31. 

Love  is  the  esse  or  essence  of  a  man's 
life,  36,  46,  358.  It  is  the  man  himself,  36. 
It  is  the  heat  of  the  life  of  man,  or  his  vital 
heat,  34,  359.  Ix)ve  is  the  essential  active 
principle  of  life,  183;  it  is  kept  alive  by 
delight,  18.  Each  love  has  its  delight,  18. 
All  love  is  of  such  a  nature  that  it  bursts 
out  into  indignation  and  anger,  yea,  into 
fury,  whenever  it  is  disturbed  in  its  de- 
lights, 358.  Love,  without  its  delights,  is 
not  any  thing,  427.  Love  is  spiritual 
heat,  235.  Love  is  spiritual  heat  origi- 
nating in  the  lire  of  the  angelic  sun, 
which  is  pure  love,  358.  Spiritual  heat 
living  in  subjects  is  felt  as  love,  235.  Love 
resides  in  man's  will;  in  the  will  it  is  like 
fire,  and  in  the  understanding  like  flame, 
360.  Love  cannot  do  otherwise  than  love, 
and  unite  itself,  in  order  that  it  may  be 
loved  ill  return,  160.  It  is  such,  that  it  de- 
sires to  communicate  with  another  whom 
it  loves  from  the  heart,  yea,  to  confer  joys 
upon  him,  and  thence  to  derive  its  own 
joys,  180.  The  love  of  man  is  his  very  life, 
not  only  the  common  life  of  his  whole  body, 
and  the  common  life  of  all  his  thoughts, 
but  also  the  life  of  all  the  particulars  there- 
of, 34.  A  man  is  such  as  his  love  is,  and 
not  such  as  his  understanding  is,  since  the 
love  easily  draws  over  the  understanding 
to  its  side,  and  enslaves  it,  269.  It  is  not 
possible  that  any  love  should  become  per- 
fect either  with  men  or  with  angels,  71,  146. 

Love,  conjugial,  is  the  foundation  love 
of  all  celestial  and  spiritual  loves,  and 
thence  of  all  natural  loves,  65,  143,  240.  It 
is  as  a  parent,  and  all  other  loves  are  as  the 
offspring,  65.  Conjugial  love  essentially 
consists  in  t  he  desire  of  two  to  become  one, 
that  is,  their  desire  that  two  lives  may  be- 
come one  life,  215,  37.  It  is  the  conjunc- 
tion of  love  and  wisdom,  65.  The  very 
origin  of  this  love  resides  in  the  inmost 
principles  appertaining  to  man,  that  is,  in 
his  soul,  23S,  4G6.  This  origin  springs  from 
the  marriage  of  good  and  truth,  60,  83-102, 
103,  143.  This  love  is  celestial,  spiritual, 
and  holy,  because  derived  from  a  celestial, 
spiritual,  and  holy  origin,  61.  The  love  of 
the  sex  with  man  is  not  the  origin  of  con- 

453 


jngial  love,  but  is  its  first  rudiment.  9S. 
Conjugial  love  in  its  origin  is  the  sport  of 
wisdom  and  love,  75.  It  is  called  celestial, 
as  appertaining  to  the  angels  of  the  highest 
heaven,  and  spiritual,  as  appertaining  to 
the  angels  beneath  that  heaven,  64.  Every 
angel  has  conjugial  love  with  its  virtue, 
ability,  and  delights,  according  to  his  ap- 
plication to  the  genuine  use  in  which  he 
is,  207.  Into  conjugial  love  are  collated  all 
joys  and  delights  from  first  to  last,  68. 
Whence  arise  the  delights  ot  conjugial 
love,  which  are  innumerable  and  ineffable, 
183.  This  love  belongs  to  the  internal  or 
spiritual  man,  and  hence  is  peculiar  to  man, 
95,  96.  Conjugial  love  corresponds  to  the 
affection  of  truth,  its  chastity,  purity,  and 
sanctity,  127.  It  is  according  to  the  state  of 
wisdom  with  man,  130.  It  remains  with 
man  after  death  such  as  it  had  been  in- 
teriorly, that  is,  in  the  interior  will  and 
thought,  4S.  The  purity  of  heaven  is  from 
conjugial  love,  430.  The  delights  of  con- 
jugial love  commence  in  the  spirit,  and  are 
of  the  spirit  even  in  the  flesh,  440.  Theso 
delights  are  the  delights  of  wisdom,  442. 
What  are  the  delights  of  conjugial  love.  69. 
How  conjugial  love  is  formed,  162.  It  cor- 
responds to  the  marriage  of  the  Lord  with 
the  church,  62,  143.  Conjugial  love  is  ac- 
cording to  the  state  of  the  church,  because 
it  is  according  to  the  state  of  wisdom  with 
man,  130.  The  states  of  this  love  are,  in- 
nocence, peace,  tranquillity,  inmost  friend- 
ship, full  confidence,  &o,  180.  Conjugial 
love  is  of  infinite  variety,  57.  Experience 
testifies  that  conjugial  love  exceeds  self- 
love,  the  love  of  the  world,  and  even  the 
love  of  life,  333.  Conjugial  love  is  so  rare 
at  this  day,  that  its  quality  is  not  known, 
and  scarcely  its  existence,  69.  Conjugial 
love,  such  as  it  was  with  the  ancients,  will 
be  raised  again  by  the  Lord,  78,  81.  Con- 
jugial love  is  according  to  religion  with 
man,  spiritual  with  the  spiritual,  natural 
with  the  natural,  and  merely  carnal  with 
adulterers,  534.  Of  the  conjunction  of  con- 
jugial love  with  the  love  of  infants,  885- 
414.  Of  the  imputation  of  conjugial  love, 
523-531.  Of  love  truly  conjugial,  57-78. 
Considered  in  itself,  love  truly  conjugial  is 
a  union  of  souls,  a  conjunction  ot  minds, 
and  an  endeavor  towards  conjunction  in 
the  bosoms,  and  thence  in  the  body,  179. 
It  was  the  love  of  loves  with  the  ancients 
who  lived  in  the  golden,  silver,  and  copper 
ages,  73.  Considered  in  its  origin  and  cor- 
respondence, it  is  celestial,  spiritual,  holy, 
pure,  and  clean,  71.  Love  truly  conjugial 
is  only  with  those  who  desire  wisdom,  and 
who  consequently  advance  more  and  more 
into  wisdom,  98.  So  far  as  a  man  loves 
wisdom  from  the  love  thereof,  or  truth  from 
good,  so  far  he  is  in  love  truly  conjugial, 
and  in  its  attendant  virtue,  355.  So  far  as 
man  becomes  spiritual,  so  far  he  is  in  love 
truly  conjugial,  130.  This  love  with  its  de- 
lights is  solely  from  the  Lord,  and  is  given 
to  those  who  live  according  to  his  precepts, 
i  534.    Love  truly  conjugial  may  exist  with 


CONJUGIAL  LOVE. 


4ne  of  the  married  partners,  and  not  at  the 
name  time  with  t lie  other,  226.  How  love 
truly  conjugial  is  distinguished  from  spu- 
rious, false,  and  cold  conjugial  love,  224. 
Difference  between  love  truly  conjugial  and 
vulgar  love,  which  is  also  called  conjugial, 
and  which  with  some  is  merely  the  limited 
love  of  the  sex.  98. 

Love  of  the  Body,  the. — Dignities  and 
honors  are  peculiarly  the  objects  of  the  love 
of  the  body;  besides  these,  there  are  also  va- 
rious enticing  allurements,  such  as  beauty 
and  an  external  polish  of  manners,  some- 
times even  an  unchasteness  of  character,  49. 

Love  ok  (,'uildkkn.  the,  with  the  mother 
and  the  father,  conjoin  themselves  as  the 
heart  and  lungs  in  the  breast,  2S4.  The 
love  of  infants  corresponds  to  the  defence 
of  truth  and  good,  127.  Why  the  love  of 
infants  descends  and  does  not  ascend,  402. 
The  love  of  infants  and  of  children  is  dif- 
ferent with  spiritual  married  partners  from 
what  it  is  with  natural,  405.  The  love  of 
infants  remains  after  death,  especially  with 
women,  410.  Of  the  conjunction  of  con- 
jugial love  with  the  love  of  infants,  385-414. 

Love  ok  Dominion,  the,  grounded  in  the 
love  of  self,  and  the  love  of  dominion 
grounded  in  the  love  of  uses,  262.  The 
love  of  dominion  grounded  in  the  love  of 
self,  is  the  first  universal  love  of  hell ;  it  is 
in  the  highest  degree  infernal,  262.  The 
love  of  dominion  grounded  in  the  love  of 
uses  is  the  universal  love  of  heaven;  it  is 
in  the  highest  degree  celestial,  262,  266. 
When  the  ruling  love  is  touched,  there  en- 
sue* an  emotion  of  the  mind  (on tint**),  and 
if  the  touch  hurts,  there  ensues  wrath,  35S. 

Lovk  of  the  Neighbor,  the,  is  also  the 
love  of  doing  uses,  269.  The  love  of  the 
neighbor,  or  of  doing  uses,  is  a  spiritual 
love,  269. 

Love,  polygamical,  is  connubial,  and  at 
the  same  time  adulterous,  78.  It  is  the 
love  of  the  sex,  limited  to  a  number,  345. 
It  is  the  love  of  the  external  or  natural 
man,  anil  thus  is  not  conjugiul  love,  345. 
It  is  inscribed  on  the  natural  man,  345. 

Love -of  Self,  the,  is  also  the  love  of 
hearing  rule  over  others,  269.  The  love  of 
self,  or  the  love  of  hearing  rule  over  oth- 
ers, is  a  Corporeal  love,  269. 

Love  of  the  Sex,  the,  is  a  love  directed 
to  several,  and  contracted  with  several  of 
the  sex,  48.  The  love  of  the  sex  exists  with 
the  natural  man,  but  conjugiul  love  with 
the  spiritual  man,  38.  The  love  of  the  sex 
with  man  is  not  the  origin  of  conjugial 
love,  but  is  its  first  rudiment;  thus  it  is 
like  an  external  natural  principle,  in  which 
an  internal  spiritual  principle  is  implanted, 

98.  It  is  the  first  in  respect  to  time,  but 
not  in  respect  to  end,  98.  The  love  of 
the  sex  is  the  universal  of  all  loves,  be- 
ing implanted  from  creation  in  the  heart 
of  man,  and  is  for  the  sake  of  the  propaga- 
tion of  the  human  race,  46.  What  the  chaste 
love  of  the  sex  is,  and  whence  derived,  55, 

99.  Tie  love  of  the  sex  belongs  to  the  exter- 
nal ot  natural  man,  and  hence  is  common  to 

454 


every  animal,  94.  It  is  in  itself  natural,  T41. 
Origin  of  the  love  of  the  sex,  446.  It  is  at 
first  corporeal,  next  it  becomes  sensual,  af- 
terwards it  becomes  natural,  like  the  same 
love  with  other  animals  ;  but  afterwards  it 
may  become  natural-rational,  and  from  nat- 
ural-rational, spiritual,  and  lastly  spiritual- 
natural.  447.  The  nature  of  the  love  of  the 
sex  if  it  becomes  active  before  marriage,  447. 
The  results  of  cheeking  such  love,  450.  The 
love  of  the  sex  rei_.  ains  with  man  afterdeath, 
37.  It  remains  such  as  it  was  in  its  interior 
quality,  that  is,  such  as  it  had  !>een  in  his 
interior  will  and  thought,  46. 

Love  of  Uses,  the,  is  from  the  Lord, 
262,  266,  305.  So  far  as  we  do  uses  from 
the  love  thereof,  so  far  that  love  increases, 
266.  The  love  of  doing  uses  is  also  neigh- 
borly love,  269. 

Love  of  the  Would,  the,  is  also  the  love 
of  possessing  wealth,  269.  The  love  of  the 
world,  or  the  love  of  possessing  wealth,  is  a 
material  love,  269. 

Love,  the  ruling,  is  the  head  of  all  the 
rest,  46.  The  reason  why  this  love  remains 
with  man  to  eternity,  46. 

Loves. — There  are  three  universal  loves 
which,  form  the  constituents  of  every  man 
by  creation,  neighborly  love,  the  love  of  the 
world,  and  the  love  of  self,  269.  A  man  is 
a  man  if  these  loves  are  subordinate  in  that 
degree  that  the  first  constitutes  the  head, 
the  second  the  body,  and  the  third  the 
feet,  269.  Natural,  spiritual,  and  celestial 
loves;  natural  loves  relate  to  the  loves  of 
self  and  the  world,  spiritual  loves  to  love 
towards  the  neighbor,  ami  celestial  loves 
to  love  towards  the  Lord,  67.  When  nat 
urul  loves  flow  from  spiritual  loves,  and 
spiritual  from  celestial ;  then  the  natural 
loves  live  from  the  spiritual,  and  the  spir- 
itual from  the  celestial ;  and  all  in  this  or 
der  live  from  the  Lord,  in  whom  they  origi 
r.ate,  67.  Apparent  loves  between  mar- 
ried partners  are  a  consequence  of  the 
conjugial  covenant  being  ratified  for  the 
term  of  life,  27S.  The  loves  of  animals  aro 
altogether  united  with  their  connate  sci- 
ence, 96.    See  Btasts. 

Love,  adulterous. — Concerning  the  op- 
position of  adulterous  love  to  conjugial 
love,  423-443.  By  adulterous  love  oppo- 
site to  conjugial  love,  is  mount  the  love  of 
adultery,  so  long  as  it  is  such  ns  not  to  bo 
reputed  as  sin,  nor  us  evil  and  dishonora- 
ble, contrary  to  reason,  but  as  allowable 
with  reason,  423.  The  quality  of  adulter- 
ous love  is  not  known,  unless  it  be  known 
what  is  the  quality  of  conjugial  love,  424. 
The  impurity  of  hell  is  from  adulterous 
love,  430.  The  delights  of  adulterous  love 
commence  from  the  flesh,  and  are  of  the 
flesh  even  in  the  spirit,  440.  The  origin 
of  adulterous  love  is  from  the  connection 
(ixmnubiam)  of  what  is  evil  and  false,  427. 
Of  the  imputation  of  adulterous  love,  523- 
531. 

Love  and  Wisdom  constitute  the  mar- 
riage of  the  Lord  and  the  church,  21.  The 
Lord  is  love,  and  the  church  is  wisdom, 


INDKX. 


21.  Love  and  wisdom  are  the  same  thing 
us  pood  and  truth,  84.  Love  consists  of 
goods,  and  wisdom  of  truths,  84. 

Lowkst,  the,  tilings  of  successive  order 
become  the  outermost  of  simultaneous  or- 
der, 314. 

Lucifer,  269. 

Lungs,  the,  signify  wisdom,  75.  The 
lungs  rule  by  respiration  in  every  part  of 
the  body,  IT'j. 

Lust.— The  natural  man  is  nothing  but 
an  abode  and  receptacle  of  concupiscences 
mid  lust,  44$.  In  all  that  proceeds  from 
the  natural  man.  there  is  concupiscence 
and  lust,  440.  Concerning  the  unchaste 
love  of  the  sex  with  the  young,  93.  With 
the  married,  483.  Concerning  various 
lusts,  444*-460,  44S ;  501-505,  460,  506-510, 
511,  512,  513,  514. 

Luxuby,  252. 

Lymphs  of  the  brain,  315. 

Madness  is  a  vitiated  state  of  the  mind, 
and  a  legitimate  cause  of  separation,  252. 
Mahomet,  342,  344. 

Mahometan  Religion,  341.  How  it  origi- 
nated, 312.  It  was  raised  up  of  the  Lord's 
divine  providence,  to  the  end  that  it  might 
destroy  the  idolatries  of  many  nations, 
342. 

Mahometans. — Why  it  is  permitted  the 
Mahometans  to  marry  a  plurality  of  wives, 
341.  The  Mahometan  heaven  is  out  of  the 
Christian  heaven,  and  is  divided  into  two 
heavens,  the  one  inferior  and  the  other  su- 
perior, 342. 

Male  and  Female. — Man  (homo)  is  male 
and  female,  32,  100.  The  male  and  female 
were  created  to  be  the  essential  form  of 
the  marriage  of  good  and  truth,  100  and 
following.  The  male  was  created  to  be 
the  understanding  of  truth,  thus  truth  in 
form ;  and  the  female  was  created  to  be 
the  will  of  good,  thus  good  in  form,  100, 
220.  The  male  is  born  intellectual,  or  in 
the  affection  of  knowing,  of  understanding, 
and  growing  wise:  and  the  female  par- 
takes more  of  the  will  principle,  or  is  born 
into  the  love  of  conjoining  herself  with  the 
Affection  in  the  male,  33.  Therefore,  the 
male  and  female  differ  as  to  the  face,  tone 
of  the  voice,  and  form,  33,  218.  Distinct 
affections,  applications,  manners,  and  forms 
of  the  male  and  female,  90,  91.  The  male 
is  the  wisdom  of  love,  and  tlfe  female  the 
love  of  that  wisdom,  32.  After  death  the 
nude  lives  a  male,  and  the  female  a  female, 
each  being  a  spiritual  man,  32,  100;  nei- 
ther is  there  any  thing  wanting,  51. 

Male  Principle,  the,  consists  in  per- 
ceiving from  the  understanding,  1B8.  The 
truth  of  good,  or  truth  grounded  in  good, 
is  in  the  male  principle,  61,  8S,  90.  In 
what  the  male  principle  essentially  con- 
sists, 32.    See  Female  Principle. 

Man  is  born  in  a  state  of  greater  igno- 
rance than  the  beasts,  152*.  Without  in- 
struction he  is  neither  a  man  nor  a  beast, 
but  he  is  a  form  which  is  capable  of  receiv- 
ing in  itself  that  which  constitutes  a  man, 

455 


thus  he  is  not  born  a  man  but  he  is  made 
a  man,  152*.  Man  is  man  by  virtue  of  the 
will  and  the  understanding,  494.  He  is  a 
man  from  this  circumstance,  that  he  can 
will  good,  and  understand  truth,  altogether 
as  from  himself,  and  yet  know  and  believe 
that  it  is  from  God,  132.  A  man  is  a  man, 
and  is  distinguished  from  the  beasts  by 
this  circumstance,  that  his  mind  is  distin- 
guished into  three  regions,  as  many  as  the 
heavens  are  distinguished  into,  and  that  he 
is  capable  of  being  elevated  out  of  the  low- 
est region  into  the  next  above  it,  and  also 
from  this  into  the  highest,  and  thus  of  be- 
coming an  angel  of  heaven,  even  of  the 
third,  495.  There  are  three  things  of  which 
every  man  consists,  the  soul,  the  mind,  and 
the  body;  his  inmost  principle  is  the  soul, 
his  middle  is  the  mind,  and  his  ultimate  is 
the  body,  101.  As  the  soul  is  man's  in- 
most principle,  it  is  from  its  origin  celes- 
tial ;  as  the  mind  is  his  middle  principle, 
it  is  from  its  origin  spiritual  ;  and  as  the 
body  is  his  ultimate  principle,  it  is  from 
its  origin  natural,  15S.  The  supreme  prin- 
ciples in  man  are  turned  upwards  to  God, 
the  middle  principles  outwards  to  the 
world,  and  the  lowest  principles  down- 
wards to  self,  269.  In  man  arc  all  the  af- 
fections of  love,  and  thence  all  the  percep- 
tions of  wisdom,  compounded  in  the  most 
perfect  order,  so  as  to  make  together  what 
is  unanimous,  and  thereby  a  one,  361. 
Man,  as  to  the  afl'eetioni  and  thoughts  of 
his  mind,  is  in  the  midst  of  angels  and 
spirits,  and  is  so  consociated  with  them, 
that  were  he  to  be  plucked  asunder  from 
them,  he  would  instantly  die,  28.  Man 
was  created  for  uses,  249.  Man  is  male 
and  female,  32.  The  male  man  and  the 
female  man  were  so  created,  that  from  two 
they  may  become  as  it  were  one  man,  or  one 

!  flesh ;  and  when  they  become  one,  then, 
taken  together,  they  are  a  man  (homn)  in 
his  fulness;  but  without  such  conjunctions 
they  are  two,  and  each  is  a  divided  or  halt 
man,  37.  Man  was  born  to  be  wisdom, 
and  the  woman  to  be  the  love  of  the  man's 
wisdom,  75.  Man  is  such  as  his  love  is, 
and  not  such  as  his  understanding  is,  269. 
The  natural  man,  separate  from  the  spirit- 
ual, is  only  man  as  to  the  understanding, 
and  not  as  to  the  will;  such  a  one  is  only 
half  man,  432.    A  spiritual  man  is  seusi- 

J  ble  of,  and  perceives  spiritual  delight, 
which  is  a  thousand  times  superior  to  nat- 
ural delight,  29.  Man  lives  a  man  after 
death,  28.  Man  after  death  is  not  a  natu- 
ral man,  but  a  spiritual  or  substantial  man, 
31.  A  spiritual  or  substantial  man  sees  a 
spiritual  or  substantial  man,  as  a  natural 
or  material  man  sees  a  natural  or  material 
man,  31.  Man  after  death  puts  off  every 
tiling  which  does  not  agree  with  his  love, 
yea,  he  successively  puts  on  the  counte- 
nance, the  tone  of  voice,  the  speech,  the  ges- 
tures, and  the  manners  of  the  love  proper  to 
his  life,  36 ;  instead  of  a  material  body  he  en- 
joys a  substantial  one,  wherein  natural  de- 
light grounded  in  spiritual  is  made  sensible 


CONJUGIAL  LOVE. 


in  it*  eminence,  475.  Men  left  in  tlie  forests 
when  tiiey  were  about  two  or  three  years 
old,  151*,  152*.  Difference  between  men 
and  beasts,  133,  134,  498. 

Marriage-  Apartment  of  the  will  and  un- 
derstanding, 270. 

Marriage  is  the  fulness  of  map  (homo), 
for  by  it  a  man  becomes  a  full  man,  156; 
thus  a  state  of  marriage  is  preferable  to  a 
state  of  celibacy,  156.  Consent  is  the  es- 
sential of  marriage,  and  all  succeeding  cere- 
monies are  its  formalities,  21.  The  cove- 
nant of  marriage  is  for  life,  276.  Marriages 
in  themselves  are  spiritual,  and  thence  holy, 
53.  Marriages  are  the  seminaries  of  the  hu- 
man race,  and  thence  also  the  seminaries 
of  the  heavenly  kingdom,  481.  Marriages 
made  in  the  world  are  for  the  most  part 
external,  and  not  at  the  same  time  internal, 
when  yet  it  is  the  internal  conjunction,  or 
conjunction  of  souls,  which  constitutes  a 
real  marriage,  49,  274.  Marriages  interiorly 
conjunctive  can  hardly  be  entered  into  in 
the  world,  the  reason  why,  320,  49.  Of 
reiterated  marriages,  317-325.  There  are  iu 
the  world  infernal  marriages  between  mar- 
ried partners,  who  interiorly  are  the  most 
inveterate  enemies,  and  exteriorly  are  as 
the  closest  friends,  292.  Of  marriages  in 
heaven,  27— 41 .  Row  in  heaven  marriages 
from  love  truly  conjugial  are  provided  by 
the  Lord.  229,  816.  Spiritual  prolificatioii 
of  love  and  wisdom  from  marriages  in 
heaven,  52  Beneath  heaven  there  are  no 
marriages  (conjltgia),  192.  Concerning  the 
marriage  of  the  Lord  and  the  church,  and 
the  correspondence  thereof,  116-131. 

Marriage,  the,  of  God  and  truth,  S3, 115. 
The  reason  why  it  has  been  heretofore  un- 
known, 83.  How  it  takes  place  with  man. 
122,  123.  It  is  the  church  with  man,  and 
is  the  same  thing  as  the  marriage  of  charity 
and  faith,  62.  The  marriage  of  [rood  and 
truth  is  in  everything  of  the  Word,  516; 
from  this  marriage  proceed  all  the  loves 
which  constitute  heaven  and  the  church 
with  man,  65.  The  marriage  of  good  and 
truth  flows  into  every  thins  of  the  universe, 
220,  84.  To  be  given  in  marriage  signifies 
to  enter  heaven,  where  the  marriage  of 
good  ami  truth  takes  place,  44. 

Marrii  i>  Partners,  two,  who  are  prin- 
cipled in  love  truly  conjugial,  are  actually 
forms  of  'the  marriage  of  good  and  truth, 
.or  of  love  and  wisdom,  66,  101,  102.  The 
will  of  the  wife  conjoins  itself  with  the 
understanding  of  the  man,  and  thence  the 
understanding  of  the  man  with  the  will  of 
the  wife,  159,  160.  Love  is  inspired  into 
the  man  by  his  wife,  161.  The  conjunction 
of  the  wife  with  the  man's  rational  prin- 
ciple is  from  within,  165.  The  wife  is  con- 
joined to  her  husband  by  the  sphere  of  her 
life  flowing  forth  from  the  love  of  him,  171- 
173.  There  are  duties  proper  to  the  man, 
and  duties  proper  to  the  wife  ;  the  wife 
cannot  enter  into  the  duties  proper  to  the 
man,  nor  can  the  man  enter  into  the  duties 
proper  to  the  wife,  so  as  to  perform  them 
aright,  174,  175.    Marriage  induces  other 

450 


forms  in  the  souls  and  minds  of  married 
partners,  192.  The  woman  is  actually 
formed  into  a  wife  according  to  the  descrip- 
tion in  the  hook  of  creation,  Gen.  ii.  21,  22, 
23,  193.  Two  married  partners  in  heaven 
are  called,  not  two  angels,  but  one  ansrel,  50. 
Two  married  partners  most  commonly  meet 
after  death,  know  each  other,  again  asso- 
ciate, <fec,  49.  If  they  can  live  together, 
they  remain  married  partners,  but  if  they 
cannot,  they  separate  themselves,  49,  51,  52. 

Marrow,  spinal,  315. — The  marrows  rep- 
resent the  interiors  of  the  mind  and  of 
the  body,  312. 

Marry,  to. —  When  a  man  marries  he 
becomes  a  fuller  man.  because  lie  is  joined 
with  a  consort,  with  whom  he  acts  as  one 
man,  59.    See  Marriage. 

Mary  signifies  the  church,  119. 

Materials. — Substantiate  are  the  begin- 
nings of  materials,  828.  Natural  things, 
which  are  material,  cannot  enter  into  spir- 
itual things,  which  are  substantial.  32S. 
Material  things  originate  in  substantial,  207. 

Material  things  derive  their  origin  from 
thines  substantial,  207. 

Mechanics  is  one  of  the  sciences  by  which 
an  entrance  is  made  into  things  rational, 
which  are  the  ground  of  rational  wisdom, 
163. 

Meats. — There  are  in  heaven,  as  in  the 
world,  both  meats  and  drinks,  6.  See  Food. 

Mediums  are  conducive  to  what  is  first  in 
itself,  98. 

Medium,  the,  of  conjunction  of  the  Lord 
with  man,  is  the  Word,  128. 

Medullary  substance  of  the  brain,  315. 

Meteor  in  the  spiritual  world,  815. 

Mind,  the,  is  intermediate  between  the 
soul  and  the  body,  178;  although  it  ap- 
pears to  be  in  the  head,  it  is  actually  in  the 
whole  body,  178.  260.  The  human  mind  is 
distinguished  into  regions,  as  the  world  is 
distinguished  into  regions  as  to  the  atmo- 
spheres, 188,  270;  the  supreme  region  of 
the  mind  is  called  celestial,  the  middle  re- 
gion spiritual,  and  the  lowest  region  nat- 
ural, 270,  305.  The  mind  is  successively 
opened  from  infancy  even  to  extreme  old 
age,  102.  As  a  man  advances  from  science 
into  intelligence,  an  I  from  intelligence  into 
wisdom,  so  also  his  mind  changes  its  form, 
94.  With  some,  the  mind  is  closed  from 
beneath,  and  is  sometimes  twisted  as  a 
spire  into  the  adverse  principle  ;  with  others 
that  principle  is  not  closed,  but  remains 
half  open  above,  and  with  s.ome  open,  203. 
With  men  there  is  an  elevation  of  the  mind 
into  superior  light,  and  with  women  there 
is  an  elevation  of  the  mind  into  superior 
heat,  188.  The  mind  of  every  man,  ac- 
cording to  his  will  and  consequent  under- 
standing, actually  dwells  in  one  society  of 
the  spiritual  world,  and  intends  and  thinks 
in  like  manner  with  those  who  compose  the 
society,  530.  The  lower  principles  of  the 
mind  are  unchaste,  but  its  higher  prin- 
ciples chaste,  302.  Every  man  has  an  in- 
ternal and  an  external  mind,  with  the 
wicked  the  internal  mind  is  insaue,  ani 


INDEX. 


the  external  is  wise ;  but  with  the  good  the 
internal  mind  is  wise,  and  from  this  also 
tlie  external,  477.  With  the  ancients,  the 
science  of  correspondences  conjoined  the 
sensual  things  of  the  body  with  the  per- 
ceptions of  the  mind,  and  procured  intel- 
ligence, 76. 

Obs. — Tlie  mind  is  composed  of  two  fac- 
ulties which  make  man  to  be  man, 
namely,  the  will  and  tlie  understand- 
ing. The  mind  composed  of  the  spir- 
itual will  and  of  the  spiritual  under- 
standing, is  the  internal  man;  it  incloses 
the  inmost  man  or  soul  (anima),  and  it 
is  inclosed  by  the  natural  mind  or  ex- 
ternal man,  composed  of  the  natural 
will  and  understanding.  This  natural 
iniud,  together  with  a  sort  of  mind 
still  more  exterior,  called  the  animus, 
which  is  formed  by  the  external  affec- 
tions and  inclinations  resulting  from 
education,  society,  and  custom,  is  the 
external  mind.  The  whole  organized 
in  a  perfect  human  form,  is  called  spirit 
(spiritus).  The  spirit  in  our  world  is 
covered  with  a  terrestrial  body,  which 
renders  it  invisible ;  but,  freed  from 
this  body  by  natural  death,  it  enters 
the  spiritual  world,  where  its  spiritual 
body  is  perfectly  visible  and  tactile. 
Miracles. —  Why  there  are  none  in  the 
present  day,  535. 

Mire. — In  hell  lascivious  delights  are 
represented  under  the  appearance  of  mire, 
«fcc,  430. 

Mistress,  459. 

Modesty  is  one  of  those  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 

Monasteries.  —  What  becomes  in  the 
other  life  of  those  who  have  been  shut  up 
in  monasteries,  54,  155.  Virgins  devoted  to 
the  monastic  life,  513. 

Monogamists. — All  in  heaven  live  mar- 
ried to  one  wife,  77. 

Monooajiical  marriages,  70,  77,  141. 
They  correspond  to  the  marriage  of  the 
Lord  and  the  church,  and  originate 'in  the 
marriages  of  good  and  truth,  70. 

Monogamy. —  Whv  monogamy  exists  with 
Christian  nations,  337-339. 

Moth. — Wonderful  things  respecting  it, 
829. 

Mother. — The  church  in  the  world  is 
called  mother,  11S,  119. 

Morality,  genuine,  is  the  wisdom  of  life, 
3S3.  Spiritual  morality  is  the  result  of  a 
life  from  the  Lord  according  to  the  truths 
of  the  Word,  293. 

Mvltiplicarle. — Every  thing  is  multi- 
plicable  i.t  infinitum,  185. 

Munificence  is  one  of  those  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 

Muses,  nine,  or  virgins  represent  knowl- 
edges and  sciences  of  every  kind,  182. 

Nakedness  signifies  innocence,  413. 

Natural,  the,  derives  its  orisrin  from  the 
spiritual,  320.  Difference  between  the  nat- 
ural and  spiritual,  326-329.  The  natural 
principle  is  distinguished  into  three  de- 

457 


grees ;  the  so-called  natural,  the  natural- 
sensual,  and  the  natural-corporeal,  442. 
The  natural  man  is  nothing  but  an  abode 
and  receptacle  of  concupiscences  and  lusts, 
448.  There  are  three  degrees  of  the  nat- 
ural man,  496.  Those  who  love  only  the 
world,  placing  their  heart  in  wealth,  are 
properly  meant  by  the  natural,  496 ;  they 
pour  forth  into  the  world  all  things  of  the 
will  and  understanding,  covetously  and 
fraudulently  acquiring  wealth,  and  regard- 
ing no  other  use  therein,  and  thence  but 
that  of  possession,  496. 

Nature  is  the  recipient  whereby  love  and 
wisdom  produce  their  effects  or  uses,  380; 
thus  nature  is  derived  from  life,  and  not 
life  from  nature,  380.  All  the  parts  of  na- 
ture derive  their  subsistence  and  existence 
from  the  sun,  380.  Nature  is  in  all  time, 
ill  time,  and  in  all  space,  in  space,  328.  Na- 
ture, with  her  time  and  space, 'must  of  ne- 
cessity have  a  beginning  and  a  birth,  328. 
Wherefore  nature  is  from  God,  not  from 
eternity,  but  in  time,  that  is,  together  with 
her  time  and  space,  328. 

Necessity  for  apparent  love  and  friend- 
ship in  marriages,  for  the  sake  of  order 
being  preserved  in  houses,  271,  and  follow- 
ing, 233. 

NEMESISj  504. 

Novitiates,  182. — Novitiate  spirit,  461. 
See  Spirits. 

Nuptials  celebrated  in  heaven,  19-25 
There  are  nuptials  in  the  heavens  as  in  the 
earths,  but  only  with  those  in  the  heavens 
who  are  in  the  marriage  of  good  and  truth  ; 
nor  are  any  others  angels,  44.  By  the  words 
of  the  Lord,  "Those  who  shall  be  account- 
ed worthy  to  attain  another  age,  neither 
marry  nor  are  given  in  marriage,"  no  other 
nuptials  are  meant  than  spiritual  nuptials, 
and  by  spiritual  nuptials  is  meant  conjunc- 
tion with  the  Lord,  41.  These  spiritual 
nuptials  take  place  in  the  earths,  but  not 
after  departure  thence,  thus  not  ill  the  heav- 
ens, 44.  To  celebrate  nuptials  signifies  to 
be  joined  with  the  Lord,  41 .  To  enter  into 
nuptials  is  to  be  received  into  heaven  by 
the  Lord,  41.  Why  nuptials  in  the  world 
are  essential  solemnities,  306. 

Obstructions  of  inmost  life*whence  they 
proceed, 313. 
Occiput,  267,  444. 

Ochim,  the,  in  bell,  represent  the  images 
of  the  phantasies  of  the  internals,  264,  430. 

Ode  sung  by  virgins  in  the  spiritual 
world,  207. 

Odors,  the,  whereby  the  chaste  pleasures 
of  eonjugial  love  are  presented  to  the  senses 
in  the  spiritual  world,  are  the  perfumes 
arising  from  fruits,  and  the  fragrances  from 
flowers,  430. 

Offensive  appearances,  odors,  and  forms, 
under  which  unchaste  delights  are  pre- 
sented to  the  view  in  hell,  430. 

Offices  and  employments  in  the  spiritual 
world,  207. 

Offsprings,  the,  derived  from  the  Lord 
as  a  husband  and  father,  and  from  the 


CONJUGIAL  LOVE. 


church  as  a  wife  and  mother,  are  all  spir- 
itual, 120.  The  spiritual  offsprings  which 
are  born  from  the  Lord's  marriage  with  '.he 
church  are  truths  and  goods,  121.  F.om 
the  marriages  of  the  angels  in  the  heavens 
are  generated  spiritual  offsprings,  which  are 
those  of  love  and  wisdom,  or  of  good  and 
truth,  65.  Spiritual  offsprings,  which  are 
produced  from  the  marriages  of  the  angels, 
are  such  things  as  are  of  wisdom  from  the 
father,  and  of  love  from  the  mother,  211. 
See  Storge. ' 

Oil  signifies  good,  44. 

Old  men,  decrepit,  and  infirm  old  women 
are  restored  by  the  Lord  to  the  power  of 
their  age,  when  from  a  religious  principle 
they  have  shunned  adulteries  as  enormous 
sins,  137. 

Olive-trees  in  the  spiritual  world  repre- 
sent conjugial  love  in  the  highestregion,270. 

One,  the,  from  whom  all  things  have  life 
and  from  whom  form  coheres,  is  the  Lord, 
524.  In  heaven  two  married  partners  are 
called  two  when  they  are  named  husband 
and  wife,  but  one  when  they  are  named  an- 
gels, 177.  When  the  will  of  two  married 
partners  become  one,  they  become  one  man 
{homo),  196. 

Operations,  all,  in  the  universe  have  a 
progression  from  ends  through  causes  into 
effects,  400. 

Opinions  on  celestial  joys  ami  eternal 
happiness,  8. 

Opposite. — There  is  not  any  thing  in  the 
univer*e  which  has  not  its  opposite,  425. 
Opposites,  in  regard  to  each  other,  are  not 
relatives,  but  contraries,  425.  When  an 
opposite  acts  upon  an  opposite,  one  de- 
stroys the  other  even  to  the  last  spark  of  its 
life,  255.  Marriages  and  adulteries  are  di- 
ametrically opposite  to  each  other,  255. 

Opposition  of  adulterous  love  and  conju- 
gial  love,  423-443. 

Opulence  in  heaven  is  the  inanity  of 
growing  wise,  according  to  which  faculty 
wealth  is  given  in  abundance,  250. 

orchestra,  315. 

Oruer,  all,  proceeds  from  first  principles 
to  last,  and  the  last  becomes  the  first  of 
some  following  order,  311.  All  things  of  a 
middle  order  are  the  last  of  a  prior  order, 
311.  There  is  successive  order  and  simul- 
taneous order ;  the  latter  is  from  the  for- 
mer and  according  to  it,  314.  In  succes- 
sive order,  one  thing  follows  after  another 
from  what  is  highest  to  what  is  lowest,  314. 
In  simultaneous  order,  one  thing  is  next  to 
another  from  what  is  inmost  to  what  is  out- 
ermost, 314.  Successive  order  is  like  a  col- 
umn with  steps  from  the  highest  to  the 
lowest,  314.  Simultaneous  order  is  like  a 
work  cohering  from  the  centre  to  the  su- 
perficies, 814.  Successive  order  becomes 
simultaneous  in  the  ultimate,  the  highest 
things  of  successive  order  become  the  in- 
most of  simultaneous  order,  and  the  lowest 
things  of  successive  order  become  the  out- 
ermost of  simultaneous  order,  314.  Suc- 
cessive order  of  conjugial  love,  305,  811. 

Organization,  the,  of  the  life  of  man  ac- 

458 


cording  to  his  love,  cannot  be  changed  aftej 
death,  524.  A  change  of  organization  can- 
not possibly  be  effected,  except  in  the  ma- 
terial body,  and  is  utterly  impossible  in  the 
spiritual  body  after  the  former  has  been 
rejected,  524. 

Organs. — Such  as  conjugial  love  is  in  the 
minds  or  spirits  of  two  persons,  snch  is  it 
interiorly  in  its  orsans,  310.  In  these  or- 
gans are  terminated  the  forms  of  the  mind 
with  those  who  are  principled  in  conjugial 
love,  310. 

Origin  of  evil,  444.  Origin  of  conjugial 
love,  60,  61,  83,  103-114,  183,  238.  Origin 
of  the  Mahometan  religion,  342.  Origin  of 
the  beauty  of  the  female  sex,  381-384." 

Outermost,  the,  lowest  things  of  succes- 
sive order  become  the  outermost  of  simul- 
taneous order,  314. 

Ohs. — The  outermost  is  predicated  of 
what  is  most  exterior,  in  opposition  to 
the  inmost,  or  that  which  is  most  in- 
terior. 

Owi.s  in  the  spiritual  world  are  corre- 
spondences and  consequent  appearances  of 
the  thoughts  of  confirmators,  233. 

Pagans,  the,  who  acknowledge  a  God 
and  live  according  to  the  civil  laws  of  jus- 
tice, are  saved,  351. 

1'alace  representative  of  conjugial  love, 
270.  Small  palace  inhabited  by  two  no- 
vitiate conjusrial  partners.  316.  Descrip- 
tion of  the  palace  of  a  celestial  society,  12. 

Palladium,  151*. 

Palm-Trees,  in  the  spiritual  world,  rep- 
resent conjugial  love  of  the  middle  region, 
270, 

Palms  of  the  Hands,  in  the,  resides 
with  wives  a  sixth  sense,  which  is  a  sense 
of  all  the  delights  of  the  conjugial  love  of 
the  husband,  151*. 

I'aper  on  which  was  written  arcana  at 
this  day  revealed  by  the  Lord,  533.  Paper 
bearing  this  inscription,  "The  marriage  of 
Good  and  Truth,"  115. 

Paradise,  spiritually  understood,  is  in- 
telligence, 353.  Paradise  on  the  confines 
of  heaven,  8. 

Paralysis,  258,  470. 

Parchment  in  Heaven. — Roll  of  parch- 
ment containing  arcana  of  wisdom  concern- 
ing conjugial  love,  43.  Sheet  of  parch- 
ment, on  which  were  the  rules  of  the  peo- 
ple of  the  first  age,  77. 

Parnassides,  sports  of  the,  in  the  spiritual 
world,  207.  These  spurts  wcro  spiritual 
exercises  and  trials  of  skill.  207. 

Parnassus,  151*  1S2,  207. 

Particulars  are  in  universals  as  parts  in 
a  whole,  261.  Whoever  knows  universals, 
may  afterwards  comprehend  particulars, 
261. 

Obs. — Particulars  taken  together  are 
called  universals. 

Partner. — Those  who  have  lived  in  love 
truly  conjugial,  after  the  death  of  their  mar- 
ried partners,  are  unwilling  to  enter  into 
iterated  marriages,  the  reason  why,  821. 
See  Marritd  Partnrrt. 


INDEX. 


Pathology,  253. 

Peace  is  the  blessed  principle  of  every 
delight  which  is  of  good,  394.  Peace,  be- 
cause it  proceeds  immediately  from  the 
Lord,  is  one  of  the  two  inmost  principles  of 
heaven,  3H4.  Peace  in  their  homes  gives 
serenity  to  the  minds  of  husbands,  and  dis- 
poses them  to  receive  agreeably  the  kind- 
nesses ottered  by  their  wives,  2S5.  Peace 
is  in  conjugia]  love,  and  relates  to  the  soul, 
180. 

Pegasus. — By  the  winged  horse  Pegasus 
the  ancients  meant  the  understanding  of 
truth,  by  which  comes  wisdom ;  by  the 
hoofs  of  his  feet  they  understood  experi- 
ences, whereby  comes  natural  intelligence, 
182.   See  Burse. 

Pellioacy,  450,  460,  462. 

Perception,  common,  is  the  same  thing 
ns  influx  from  heaven  into  the  interiors  of 
the  mind,  2*.  By  virtue  of  this  perception, 
man  inwardly  in  himself  perceives  truths, 
and  as  it  were  sees  them,  28.  All  have  not 
common  perception,  147.  There  is  an  in- 
ternal perception  of  love,  and  an  external 
perception,  which  sometimes  hides  the  in- 
ternally. The  external  perception  of  love 
originates  iti  those  things  which  regard 
the  love  of  the  world,  and  of  the  body, 
49. 

06s. — Perception  is  a  sensation  derived 
from  the  Lord  alone,  and  has  relation 
to  the  good  and  true,  A.  ft  104.  Per- 
ception consists  in  seeing  that  a  truth 
is  true,  and  that  a  good  is  good  ;  also 
that  an  evil  is  evil,  and   a   false  is 
false,  A.  ft,  7680.    Its  opposite  is  phan- 
tasy.   See  P/tantaxy,  obis. 
Peregrinations  of  man  in  the  societies  of 
the  spiritual  world,  during  his  life  in  the 
natural  world,  5S0. 

Periods  whereby  creation  is  preserved 
in  the  state  foreseen  and  provided  for,  400, 
401. 

Periosteums,  511. 

Petkr,  the  Apostle,  represented  truth 
and  faith,  119. 

Phantasy,  267. — Those  are  in  the  phan- 
tasy of  their  respective  concupiscences  who 
think  interiorly  in  themselves,  and  too 
much  indulge  their  imagination  by  dis- 
coursing with  themselves:  for  these  sepa- 
rate their  spirit  almost  from  connection 
with  the  body,  and  by  vision  overflow  the 
understanding,  267.  What  is  the  fate  of 
those  after  death  who  have  given  them- 
selves up  to  their  phantasy,  268,  514.  Er- 
rors which  phantasy  has  introduced 
throush  ignorance  of  the  spiritual  world, 
and  of  its  sun,  422. 

Obs. —  Phantasy  is  an  appearance  of  per- 
ception :  it  consists  in  seeing  what  is 
true  as  false,  and  what  is  good  as  evil; 
and  what  is  evil  as  good,  and  what  is 
false  as  true,  A.  ft,  7680. 

Phantoms. — Who  those  arc  who  in  the 
other  life  appear  as  phantoms,  514. 

Philosophers,  difference  between,  and 
,Srtjfhi,  130.  The  ancient  people,  who  ac- 
knowledged the  wisdom  of  reason  as  wis- 

459 


dom,  were  called  philosophers,  130.  See 

Sophi. 

Philosophical  considerations  concern- 
ing the  abstract  substance,  form,  subject, 
&c,  66,  186. 

Philosophy  is  one  of  those  sciences  by 
which  an  entrance  is  made  into  things  ra- 
tional, which  are  the  grounds  of  rational 
wisdom,  163. 

Physics  is  one  of  the  sciences  by  which 
an  entrance  is  made  into  things  rational, 
which  are  the  ground  of  rational  wisdom, 
163. 

Place. — In  the  spiritual  world  there  are 
places  as  in  the  natural  world,  otherwise 
there  could  be  no  habitations  and  distinct 
abodes,  10.  Nevertheless  place  is  not 
place,  but  an  appearance  of  place,  according 
to  the  state  of  love  and  wisdom,  10.  Places 
of  instruction  in  the  spiritual  world,  261. 

Places,  public,  in  the  spiritual  world, 
17,  79.  . 

Planes  successive,  formed  in  man,  on 
which  superior  principles  may  rest  and 
find  support,  447.  The  ultimate  plane  in 
which  the  sphere  of  conjngial  love  and  its 
opposite  terminate  is  the  same,  439.  The 
rational  plane,  with  man,  is  the  medium  be- 
tween heaven  and  hell ;  the  marriage  of 
good  and  truth  flows  into  this  plane  from 
above,  and  the  marriage  of  evil  and  false 
flows  into  it  from  beneath,  436. 

Planets. — Revelations  made  at  the  pres- 
ent day  concerning  the  inhabitants  of  the 
planets,  532.  See  Treatise  by  the  Author 
on  The  Earths  in  the  Universe. 

Plastic  force  in  animals  and  vegetables, 
whence  it  proceeds,  238. 
'  Plato,  151*. 

Platonlst. — Arcana  unfolded  by  a  Pla- 
tonist,  153*. 

Pleasures. — Sensations,  with  the  pleas- 
ures thence  derived,  appertain  to  the  body, 
278.  The  delights  of  adulterous  love  are 
the  pleasures  of  insanity,  442,  497. 

Pli-.dges. — After  a  declaration  of  con- 
sent, pledges  are  to  be  given,  300.  These 
pledges  are  continual  visible  witnesses  of 
mutual  love,  hence  also  they  are  memorials 
thereof,  300. 

Poland,  521.  » 

Poles,  103,  108. 

Political  Self-love,  its  nature  and  qual- 
ity, 264.  It  would  make  its  votaries  desir- 
ous of  being  emperors  if  left  without  re- 
straint, 264. 

Politics  is  one  of  those  sciences  by 
which  an  entrance  is  made  into  things  ra- 
tional, which  are  the  ground  of  rational 
wisdom,  163. 

Polygamical  love  is  the  love  of  the  ex- 
ternal, or  natural  man,  345.  In  this  love 
there  is  neither  chastity,  purity,  nor  sancti- 
ty, 346. 

Polygamist,  no,  so  long  as  he  remains 
such,  is  capable  of  being  made  spiritual, 
347.  Conjngial  chastity,  purity,  and  sanc- 
tity cannot  exist  with  polygamists,  346. 

Polygamy,  of,  332-352."  Whence  it  ori- 
ginates, 849.    Polygamy  is  lasciviousness, 


CONJUGIAL  LOVE. 


845.  Polygamy  is  not  a  sin  with  those 
who  live  in  it  from  a  religious  principle,  as 
did  the  Israelites,  348.  Why  polygamy 
was  permitted  to  the  Israelitish  nation, 
340. 

Popes. — Dreadful  fate  of  two  popes  who 
had  compelled  emperors  to  resign  their  do- 
minions, and  had  behaved  ill  to  them, 
botli  in  word  and  deed,  at  Rome,  whither 
they  came  to  supplicate  and  adore  them, 
265. 

Portico  of  palm-trees  and  laurels,  56. 

Posterior,  the,  is  derived  from  the  pri- 
or, as  the  effect  from  its  cause,  326.  That 
which  is  posterior  exists  from  what  is  pri- 
or, as  it  exists  from  what  is  prior,  SSO. 
Between  prior  and  posterior  there  is  no 
determinate  proportion,  326. 

Power,  active  or  living,  and  passive  or 
dead,  489.  Whence  proceeds  the  p repa- 
rative, or  plastic  force,  in  seeds  of  the  vege- 
table kingdom,  238. 

Precept. — He  who  from  purpose  or  con- 
firmation acts  against  one  precept,  acts 
against  the  rest,  528.  The  precepts  of  re- 
generation are  rive,  see  No.  82 :  among 
which  are  these,  that  evils  ought  to  be 
shunned,  because  they  are  of  the  devil,  and 
from  the  devil;  that  goods  are  to  be  done, 
because  they  are  of  God,  and  from  God ; 
and  that  men  ought  to  go  to  the  Lord,  in 
order  that  He  may  lead  them  to  do  the  lat- 
ter. 525. 

Predicates. — A  subject  without  predi- 
cates is  also  an  entity  which  lias  no  exist- 
ence in  reason  (ens  nullivs  rationis),  66. 

Predications  are  made  by  a  man  accord- 
ing to  his  rational  light,  485.  Predications 
of  four  degrees  of  adulteries,  485  and  fol- 
lowing. Difference  between  predications, 
charges  of  blame,  and  imputations,  4S5. 

Prelates,  why  the,  of  the  church  have 
given  the  pre-eminence  to  faith,  which  is 
of  truth,  above  charity,  which  is  of  good, 
126. 

Preparation  for  heaven  or  for  hell,  in 
the  world  of  spirits,  has  for  its  end  that  the 
internal  and  external  may  agree  together 
and  make  one,  and  not  disagree  and  make 
two,  48*. 

Presence. — The  origin  or  cause  of  pres- 
ence in  the  spiritual  world,  171.  Man  is 
reeeptible  of  the  Lord's  presence,  and  of 
conjunction  with  Him.  To  come  to  Him, 
causes  presence,  and  to  live  according  to 
His  commandments,  causes  conjunction, 
841.  His  presence  alone  is  without  recep- 
tion, but  presence  and  conjunction  together 
are  with  reception,  341.  The  truth  of  faith 
constitutes  the  Lord's  presence,  72. 

Preservation  is  perpetual  creation,  86. 
Whence  arises  perpetual  preservation,  85. 

Pretender. —  Every  man  who  is  not  in- 
teriorly led  by  the  Lord  is  a  pretender,  a 
sycophant,  a  hypocrite,  and  thereby  an  ap- 
parent man,  and  yet  not  a  man,  267. 

PriksT,  chief,  of  a  society  in  heaven,  266. 

Primary. — What  is  first  in  respect  to  end, 
is  first  in  the  mind  and  its  intention,  be- 
cause it  is  regarded  as  primarv,  'JS.  Things 


primary  exi>t,  subsist,  and  persist,  from 
things  ultimate,  44. 

PiiiMEVrvL. — In  the  world,  at  the  present 
day,  nothing  is  known  of  the  primeval 
state  of  man,  which  is  called  a  state  of  in- 
tegrity, 355.  What  the  primeval  state  of 
creation  was,  and  how  man  is  led  back  to 
it  by  the  Lord,  355. 

Prince  of  a  society  in  heaven,  14  and  fol- 
lowing, 266. 

Principle,  the  primary,  of  the  church  is 
the  good  of  charity,  and  not  the  truth  of 
faith,  126. 
Principles  and  Principiates,  328. 
Obs. — Principiates  derive  their  essence 
from  principles,   T.  C.  Jt.,  177.  All 
things  of  the  body  are  principiates, 
that  is,  are  compositions  of  fibres, 
from  principles  which  are  receptacles 
of  love  and  wisdom,  D.  L.  and  II'., 
369. 

Probity  is  one  of  those  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 

Problem  concerning  the  soul,  315. 

Procked,  to. — All  things  which  proceed 
from  the  Lord,  are  in  an  instant  from  first 
principles  in  last,  8S9. 

Procreation,  sphere  of  the  love  of,  400. 

Progression. — There  is  no  progression 
of  good  to  evil,  but  a  progression  of  good 
to  a  greater  and  less  good,  and  evil  to  a 
greater  and  less  evil,  444.  A  progression 
from  ends  through  causes  into  effects  is  in- 
scribed on  every  man  in  general,  and  in 
every  particular,  400,  401 .  Decreasing  pro- 
gression of  conjngial  love,  78. 

Prolieication  corresponds  to  the  propa- 
gation of  truth,  127.  Spiritual  prolifiea- 
tion  is  that  of  love  and  wisdom,  51,  52. 
Origin  of  natural  prolifications,  115.  The 
sphere  of  prolifieation  is  the  same  as  the 
universal  sphere  of  the  marriage  of  good 
and  truth,  which  proceeds  from  the  Lord, 
92.  All  prolifieation  is  originally  derived 
from  the  influx  of  love,  wisdom,  and  use 
from  the  Lord,  from  an  immediate  influx 
into  the  souls  of  men,  from  a  mediate  in- 
flux into  the  souls  of  animals,  and  from  an 
influx  still  more  mediate  into  the  inmost 
principles  of  vegetables,  188.  Prolifica- 
tions arc  continuations  of  creation,  188. 
The  principle  of  prolirtcation  is  derived 
from  the  intellect  alone,  90.  In  the  princi- 
ple of  prolifieation  of  the  hu>band  is  the 
soul,  and  also  his  mind  as  to  its  interiors, 
which  aro  conjoined  to  the  soul,  172.  Its 
state  with  husbands,  if  married  pairs  were 
in  the  marriage  of  good  and  truth,  115. 

Promulgation,  cause  of  the,  of  the  deca- 
logue by  Jehovah  God  upon  Mount  Sinai, 
851. 

Propagate,  to. — Love  and  wisdom,  with 
use,  not  only  constitute  man  (homo),  but 
also  are  man,  and  propag:ite  man,  188.  A 
feminine  principle  is  propagated  from  in- 
tellectual good,  220. 

Propagation,  all,  is  originally  derived 
from  the  influx  of  love,  wisdom,  and  use 
from  the  Lord,  from  an  immediate  influx 
into  the  souls  of  men,  from  a  mediate  in- 


INDEX. 


fiux  into  the  souis  of  animals,  and  from  au 
influx  still  more  mediate  into  the  inmost 
principles  of  vegetables,  183.  Propaga- 
tions are  continuations  of  creation,  18:!. 
Propagation  of  the  soul,  220,  236,  238,  245, 
S21.  The  propagation  of  the  human  race, 
and  thence  of  the  angelic  heaven,  was  the 
chief  end  of  creation,  68. 

Pkopaoative,  or  plastic  force  of  vegeta- 
bles and  animals,  whence  it  originated, 
188. 

Proprium,  man's,  from  his  birth  is  essen- 
tially evil,  262.  The  pioprium  of  man's 
(homo)  will,  is  to  love  himself,  and  the  pro- 
prixtm  of  hw  understanding  is  to  love  his 
own  wisdom,  194.  These  two  propriums 
arc  deadly  evils  to  man,  if  they  remain 
with  him,"  104.  The  love  of  these  two  pro- 
priums is  changed  into  conjugial  love,  so 
tar  as  man  cleaves  to  his  wife,  that  is,  re- 
ceives her  love,  194. 

Providence,  the  Divine,  of  the  Lord  ex- 
tends to  every  thing,  even  to  the  minutest, 
particulars  concerning  marriages,  and  in 
marriages,  229,  316.  The  operations  of 
uses,  by  the  Lord,  by  the  spheres  which 
proceed  from  Him,  are  the  Divine  Provi- 
dence, 086,  391. 

O'i*. — The  Divine    Providence  is  the 
same  as  the  mediate  and  immediate 
influx  from  the  Lord,  A.  0.,  64S0.  See 
the  Treatise  on  the  Divine  Providence, 
by  the  Author. 
Prudence  is  one  of  the  moral  virtues 
which  have  respect  to  life,  and  enter  into 
it,  164.    Nothing  of  prudence  can  possibly 
exist  but  from  God,  354.    Prudence  of 
wives  in  concealing  their  love,  '294.  This 
prudence  is  innate,  187.    It  was  implanted 
in  women  from  creation,  and  consequent!}- 
by  birth,  194.    Of  self-derived  prudence, 
854 

Pci.pit  in  a  temple  in  the  spiritual  world, 
23. 

Pr,  or  Pau,  23,  29,  182. 
O'is. — This  is  the  Greek  word  iroS,  writ- 
ten in  ordinary  characters;  the  Au- 
thor gives  the  Latin  translation  at  No. 
23.    (In  quodam  pu  seu  ubi.)  This 
word   expresses   the   uncertainty  in 
which   philosophers  and  theologians 
are  on  the  subject  of  the  soul. 
Pure. — It  is  not  possible  that  any  love 
should  become  absolutely  pure,  with  men 
or  with  angels,  71,  146.    To  the  pure  all 
things  are  pure,  but  to  them  that  are  de- 
filed, nothing  is  pure,  140. 

Purification  the  spiritual,  of  conjugial 
love  may  be  compared  to  the  purification 
of  natural  spirits,  as  effected  by  the  chem- 
ist*, 145.  Wisdom  purified  may  be  com- 
pared with  alcohol,  which  is  a  spirit  highly 
rectified,  145. 

Purity,  the,  of  heaven  is  from  conjugial 
love,  430.  In  like  manner  the  purity  of 
the  church,  431. 

Purplk,  the,  color  from  its  correspond- 
ence signifies  the  conjugial  love  of  the  wife, 
70. 

Purpose. — That  which  flows  forth  from 

461 


the  very  essence  of  a  man's  life,  thus  which 
flows  forth  from  his  will  or  his  love,  is 
principally  called  purpose,  493.  As  soon 
as  any  one  from  purpose  or  confirmation 
abstains  from  any  evil  because  it  is  sin,  he 
is  kept  by  the  Lord  in  the  j  urpose  of  ab- 
staining from  the  rest,  529. 
Pustules,  253,  470. 

Put  away,  to. — Putting  away  on  account 
of  adultery  is  a  plenary  separation  of  minds, 
which  is  called  divorce,  255.  Other  kinds 
of  putting  away,  grounded  in  their  partic- 
ular causes,  are  separations,  255. 

Put  off,  to. — Man  after  death  puts  off 
every  thing  which  does  not  agree  with  his 
love,  36.    How  a  man  after  death  puts  otf 
externals  and  puts  on  internals,  48* 
Pythagoras,  151*. 
Pythagoreans,  153*. 

Quality  of  the  love  of  the  sex  in  heaven, 
44.  The  quality  of  every  deed,  and  in 
general  the  quality  of  every  thing  depends 
upon  the  circumstances  which  mitigate  or 
aggravate  it,  487. 

Rainbow  painted  on  a  wall  in  the  spirit- 
ual world.  7b. 

Rational  principle,  the,  is  the  medium 
between  heaven  and  the  world,  145.  Above 
the  rational  principle  is  heavenly  light,  and 
below  the  rational  principle  is  natural 
light,  233.  The  rational  principle  is  form- 
ed more  and  more  to  the  reception  of  heav- 
en or  of  hell,  according  as  man  turns  him- 
self towards  good  or  evil,  436. 

Obs. — The  rational  principle  of  man  par- 
takes of  the  spiritual  and  natural,  or 
is  a  medium  between  them,  A.  C, 
268. 

Rationality,  spiritual,  comes  by  means 
of  the  Word,  and  of  preachings  derived 
therefrom,  293.  Natural,  sensual,  and  cor- 
poreal men  enjoy,  like  other  men,  the  pow- 
ers of  rationality,  but  they  use  it  while  they 
are  in  externals,  and  abuse  it  while  in  their 
internals,  498.  499.  Rationality,  with  dev- 
ils, proceeds  from  the  glory  of  the  love  of 
self,  269,  and  also  with  atheists,  who  enjoy 
a  more  sublime  rationality  than  many 
others,  269. 

Rationality  and  Lirerty. — When  man 
turns  himself  to  the  Lord,  his  rationality 
and  liberty  are  led  by  the  Lord  ;  but  if  back- 
wards, from  the  Lord,  his  rationality  and 
liberty  are  led  by  hell,  437. 

Reaction. — In  all  conjunction  by  love 
there  must  be  action,  reception,  and  reac- 
tion, 293. 

Read,  to. — While  man  reads  the  Word, 
and  collects  truths  out  of  it,  the  Lord  ad- 
I  joins  good,  128  ;  but  this  takes  place  inte- 
riorly with  those  only  who  read  the  Word 
to  the  end  that  they  may  become  wise, 
128. 

Real. — Love  and  wisdom  are  collected 
together  in  use,  and  therein  become  one 
principle,  which  is  called  real,  183. 

Reason,  human,  is  such  that  it  under- 
stands truths  from  the  light  thereof,  al- 


CONJUGIAL  LOVE. 


though  it,  has  not  heretofore  distinguished 
them,  490. 

Reasoners. — They  are  named  such  who 
never  conclude  any  thing,  and  make  what- 
ever they  hear  a  matter  of  argument  and 
dispute  whether  it  be  so,  with  perpetual 
contradiction,  232.  What  their  late  is  in 
the  other  life,  232. 

Reasonings,  the,  of  the  generality  com- 
mence merely  from  effects,  and  from  effects 
proceed  to  some  consequences  thence  re- 
sulting, and  do  not  commence  from  causes, 
and  from  causes  proceed  analytically  to  ef- 
fects, 335.  Truth  does  not  admit  of  rea- 
sonings, 4S1'.  They  favor  the  delights  of 
the  flesh  against  those  of  the  spirit,  4S1. 

Reception  is  according  to  religion,  352. 
Without  conjunction  there  is  no  reception. 
341.    See  Seuctirm. 

Recipient. —  Man  is  a  recipient  of  God, 
and  consequently  a  recipient  of  love  and 
wisdom  from  Him,  132.  A  recipient  be- 
comes an  image  of  God  according  to  recep- 
tion, 132. 

Reciprocal  principle,  the,  of  conjunction 
with  God,  is,  that  a  man  should  love  God, 
and  relish  the  things  which  are  of  God,  as 
from  himself,  and  yet  believe  that  they  are  of 
God,  132,  122.  Without  such  a  reciprocal 
principle  conjunction  is  impossible.  132. 

Rectification. — The  purification  of  con- 
jugial love  may  be  compared  to  the  purifi- 
cation of  natural  spirits,  effected  by  chem- 
ists, and  called  rectification,  145. 

Reformed,  to  be. — Man  is  reformed  by 
the  understanding,  and  this  is  effected  by 
the  knowledges  of  good  and  truth,  and 
hv  a  rational  intuition  grounded  therein, 
495. 

Regeneration  is  a  successive  separation 
from  the  evils  to  which  man  is  naturally  in- 
clined, 146.  Regeneration  is  purification 
from  evils,  and  thereby  renovation  of  life, 
525.  The  precepts  of  regeneration  are  five, 
525.  See  Precepts.  By  regeneration  a 
man  is  made  altogether  new  as  to  his  spirit, 
and  this  is  effected  by  a  life  according  to 
the  Lord's  precepts,  525. 

BxotONB  of  the  mind, — Tn  human  minds 
there  are  three  regions,  of  which  the  high- 
est is  called  the  celestial,  the  middle  the 
spiritual,  and  the  lowest  the  natural,  305. 
In  the  lowest  man  is  born  ;  he  ascends  into 
the  next  above  it  by  a  life  according  to  the 
truths  of  religion,  and  into  the  highest  by 
the  marriage  of  love  and  wisdom,  305.  In 
the  lowest  region  dwells  natural  love,  in  the 
superior  spiritual  love,  and  in  the  supreme 
celestial  love,  270.  In  each  region  there  is 
a  marriage  of  love  and  wisdom.  270.  The 
pleasantnesses  of  conjugial  love  in  the  high- 
est region  are  perceived  as  blessednesses,  in 
the  middle  region  as  satisfactions,  and  in 
the  lowest  region  as  delights,  835.  In  the 
lowest  region  reside  all  the  concupiscences 
of  evil  and  of  lasciviousness  ;  in  the  supe- 
rior region  there  are  not  n  iy  concupiscences 
of  evil  and  of  lasciviousness,  for  man  is  in- 
troduced into  this  region  by  the  Lord  when 
he  is  reborn  ;  in  the  supreme  region  is  con- 

4(J2 


I  jngial  chastity  in  its  love,  into  this  region 
I  man  is  elevated  by  the  love  of  uses,  305. 
I     Reign,  to,  with  Christ  is  to  be  wise,  and 
perform  uses,  7. 

Relation,  there  is  no,  of  good  to  evil,  but 
a  relation  of  good  to  a  greater  and  less  good, 
and  of  evil  to  a  greater  and  less  evil,  444. 
What  is  signified  by  the  expression,  for  tho 
sake  of  relatives,  17. 

Relatives  subsist  between  the  greatest 
and  the  least  of  the  same  thing,  425,  17. 

Religion  constitutes  the  state  of  the 
church  with  man,  238.    Religion  is  im- 
'  planted  in  souls,  and  by  souls  is  transmit- 
i  ted  from  parents  to  their  offspring,  as  the 
supreme  inclination,  246.    With  Christians 
it  is  formed  by  the  good  of  life,  agreeable 
[  to  the  truth  of  doctrine,  115.  Conjugial 
love  is  grounded  in  religion,  233.  Where 
1  there  is  not  religion,  neither  is  there  con- 
jugial love,  239.    There  is  no  religion  with- 
out the  truths  of  religion  ;  what  is  religion 
without  truths,  239.    Religion,  as  it  is  the 
marriage  of  the  Lord  and  the  church,  is  the 
initiament  and  inoculation  of  conjugial  love, 
531.    That  love  in  its  progress  accompanies 
'  religion,  531.    The  first  internal  cause  of 
cold  in  marriages  is  the  rejection  of  reli- 
gion by  each  of  the  parties,  240.  The 
second  cause  is,  that  one  has  religion  and 
not  the  other,  241.    The  third  is,  that  one 
of  the  parties  is  of  one  religion,  and  the 
other  of  another,  242.    The  fourth  is  the 
falsity  of  religion,  243. 

Obi. — There  is  a  difference  which  it  is 
important  to  bear  in  mind,  between 
religion  and  the  church;  the  church 
of  the  Lord,  it  is  true,  is  universal,  and 
is  with  all  those  who  acknowledge  a 
Divine  Being,  and  live  in  charity, 
whatever  else  may  be  their  creed ;  but 
the  church  is  especially  where  the 
Word  is,  and  where  by  means  of  the 
Word  the  Lord  is  known.  In  the 
countries  where  the  Word  does  not  ex- 
ist, or  is  withdrawn  from  the  people 
and  replaced  by  human  decisions,  as 
among  the  Roman  Catholics,  there  is 
religion  alone,  but  there  is,  to  speak 
correctly,  no  church.  Among  Protest- 
ants, there  is  both  religion  and  a 
church,  but  this  church  has  come  to  an 
end,  because  it  has  perverted  the  Word. 
Renew,  to. — Every  part  of  man,  both 
interior  and  exterior,  renews  itself,  and 
this  is  effected  by  solutions  and  repara- 
tions, 171. 

Keni'nciation  of  whoredoms,  whence  ex- 
ists the  chastity  of  marriage,  how  it  is  ef- 
fected, 148. 

Repasts. — In  heaven,  as  in  the  world, 
there  are  repasts,  6. 

Representations. — Among  the  ancients 
the  study  of  their  bodily  senses  consisted 
in  representations  of  truths  in  forms,  76. 

Representative. — To  those  who  are  in 
the  third  heaven,  ever)  representative  of 
love  and  wisdom  becomes  real,  270. 

Respiration  ok  the  Li  ngs,  the,  has  rela> 
I  tion  to  truth,  87. 


1NDKX. 


Kest. — What  is  the  meaning  of  eternnl 
rest,  207. 

Retain,  to. — In  whatever  state  man  is 
lie  retains  the  faculty  of  elevating  the  un- 
derstanding, 495. 

Revelations  made  at  the  present  day  by 
the  Lord.  532. 

Rib,  by  a,  of  the  breast  is  signified,  in 
the  spiritual  sense,  natural  truth,  l'J3. 

Kioht,  the,  signifies  good,  316.  It  also 
signifies  power,  21. 

Kites,  customary. — There  arc  customary 
rites  which  are  merely  formal,  and  there 
arc  others  which,  at  the  same  time,  are  also 
essential,  806. 

KlVALSHIP  or  emulation  between  married 

iiartiea  respecting  riglit  and  power.  291. 
Emulation  of  prominence  between  married 
partners  is  one  of  the  external  causes  of 
cold,  243. 

II u lbs  of  life  concerning  marriages,  77. 
Universal  rule,  147,  313. 

Sabbath,  the. — The  life  of  heaven  from 
the  worship  of  (iod,  is  called  a  perpetual 
Sabbath,  9.  Celebration  of  the  Sabbath  in 
a  heavenly  society,  23,  24. 

S  acri LEG  K.  — See  Sacrimony. 

Saciumony. — In  heaven,  marriage  with 
one  wife  is  called  sacrimony,  but  if  it  took 
place  with  more  than  one  it  would  be  called 
sacrilege,  76. 

Sagacity  is  one  of  the  principles  constit- 
uent of  natural  wisdom,  163. 

Sanctities. — The  marriage  of  the  Lord 
and  the  church,  and  the  marriage  of  good 
and  truth,  are  essential  sanctities,  64. 
Sanctity  of  the  Holy  Scriptures,  24. 

Sanctuary  of  the  tabernacle  of  worship 
amongst  the  most  ancient  in  heaven, 
75. 

Satans. — They  are  called  satans  who 
have  confirmed  themselves  in  favor  of  na- 
ture to  the  denial  of  God,  3S0.  Those  who 
are  evil  from  the  understanding  dwell  in 
the  front  in  hell,  and  are  called  satans,  but 
those  who  are  in  evil  from  the  will,  dwell 
to  the  back  and  are  called  devils,  492.  See 
Devils.  Satan  wishing  to  demonstrate  that 
nature  is  God,  415. 

Obs. — In  the  Word,  by  the  devil  is  un- 
derstood that  hell   which  is  to  the 
back,  and  in  which  are  the  most  wick- 
ed, called  evil  genii ;  and  by  satan,  that 
hell  in  which  dwell  those  who  are  not 
so  wicked,  who  are  called  evil  spirits, 
If.  and  II.,  544. 
Satisfaction. — In  love  truly  conjugial 
exists  a  state  of  satisfaction,  180. 
Saturnine  or  golden  age,  153*. 
Satyrs. — In  the  spiritual  world  the  sa- 
tyr-like form  is  the  form  of  dissolute  adul- 
tery, 521. 

Saved,  to  be. —  All  in  the  universe  who 
acknowledge  a'God,  and,  from  a  religious 
principle,  shun  evil  as  sins  against  Him, 
are  saved,  343. 

Science  is  a  principle  of  knowledges, 
130.  There  is  no  end  to  science,  185. 
Man  is  not.  born  into  the  science  of  any  love, 

463 


but  beasts  and  birds  arc  born  into  the  sci- 
ence of  all  their  loves,  133.  Man  is  born 
without  sciences,  to  the  end  thut  he  may 
receive  them  all ;  whereas,  supposing  hint 
to  be  born  into  sciences,  he  could  not  re- 
ceive any  but  those  into  which  he  was  born, 
134.  Science  ami  love  are  undivided  com- 
panions, 134. 

Science  op  Correspondences,  the,  was 
among  the  ancients  the  science  of  sciences, 
532.  It  was  the  knowledge  concerning  the 
spiritual  things  of  heaven  and  the  church, 
and  thence  they  derived  wisdom,  532.  It 
conjoined  the  sensual  things  of  their  bodies 
with  the  perceptions  of  their  minds,  and 
procured  to  them  intelligence,  76.  This 
science  having  been  turned  into  idolatrous 
science,  was  so  obliterated  and  destroyed 
by  the  divine  providence  of  the  Lord,  that 
no  visible  traces  of  it  were  left  remaining, 
532.  Nevertheless,  it  has  been  again  dis- 
covered by  the  Lord,  in  order  that  the  men 
of  the  church  may  again  have  conjunction 
with  Him,  and  consociation  with  the  an- 
gels; which  purposes  are  elfected  by  the 
Word,  in  which  all  things  are  correspond- 
ences, 532.   See  Correspondences. 

Scorbutic  Phthisic,  253,  470. 

Scripture,  the  sacred,  which  proceeded 
immediately  from  the  Lord,  is,  in  general 
and  in  particular,  a  marriage  of  good  and 
truth,  115. 

Seat,  the,  of  jealousy  is  in  the  under- 
standing qf  the  husband,  372. 

Seducers. — Their  sad  lot  after  death, 
514. 

See,  to,  that  what  is  true  is  true,  and 
that  what  is  false  is  false,  is  to  seo  from 
heavenly  light  in  natural  light,  233. 

Seeds  spiritually  understood  are  truths, 
220.  By  the  seed  of  man,  whereby  iron 
shall  be  mixed  with  clay,  and  still  they 
shall  not  cohere,  is  meant  the  truth  of  the 
Word  falsified,  79.  Formation  of  seed, 
220,  245,  183. 

Sele-Conceit,  or  Self-derived  Intelli- 
gence.— The  love  of  wisdom,  if  it  remains 
with  man,  and  is  not  transcribed  into  the. 
woman,  is  an  evil  love,  and  is  called  self- 
conceit,  or  the  love  of  his  own  intelligence, 
88,  353.  The  wife  continually  attracts  to 
herself  her  husband's  conceit  of  his  own 
intelligence,  and  extinguishes  it  in  him, 
and  verifies  it  in  herself,  353.  He  who, 
from  a  principle  of  self-love,  is  vain  of  his 
own  intelligence,  cannot  possibly  love  his 
wife  with  true  conjugial  love,  193. 

Semblances,  conjugial,  279-289. 

Semination  corresponds  to  the  potency 
of  truth,  127.  It  has  a  spiritual  origin,  and 
proceeds  from  the  truths  of  which  the  un- 
derstanding consists,  220. 

Sensations  with  the  pleasures  thence  de- 
rived appertain  to  the  body,  and  affections 
with  the  thoughts  thence  derived  appertain 
to  the  mind,  273. 

Sense. — Every  love  has  its  own  proper 
sense,  210.  Spiritual  origin  of  the  natural 
senses,  220.  See  Taste,  Smell,  Hearing, 
Touch,  Hight.    Each  of  these  senses  lias  ita 


CONJUGIAL  LOVE. 


dtiights,  with  variations  according  to  the 
specific  uses  of  each,  68.  The  sense  proper 
to  conjugial  love  is  the  sense  of  touch,  210. 
The  use  of  this  sense  is  the  complex  of  all 
other  uses,  68.  Wives  have  a  sixth  sense, 
and  which  is  a  sense  of  all  the  delights  of 
the  conjugial  love  of  the  husband,  and  this 
sense  they  have  in  the  palms  of  their  hands, 
155*. 

Sensual. — Natural  men  who  love  only 
the  delights  of  the  senses,  placing  their 
heart  in  every  kind  of  luxury  and  pleasure, 
are  properly  meant  by  the  sensual,  496. 
The  sensual  immerse  all  things  of  the 
will,  and  consequently  of  the  understand- 
ing, in  the  allurements  and  fallacies  of  the 
senses,  indulging  in  these  alone,  406. 

Separations  of  married  partners.  Le- 
gitimate causes  thereof,  251-254. 

Serene,  principle  of  peace,  155*. 

Series. — All  those  things  which  precede 
in  minds  form  scries,  which  collect  them- 
selves together,  one  near  another,  and  one 
after  another,  and  these  together,  compose 
a  last  or  ultimate,  in  which  they  co-exist, 
813.  The  series  of  the  love  of  infants,  from 
its  greatest  to  its  least,  thus  to  the  boundary 
in  which  it  subsists  or  ceases,  is  retrograde, 
the  reason  why,  401. 

Serpent,  the,  signifies  the  love  of  self- 
intelligence,  353.  By  the  serpent,  Gen.  iii. 
1,  is  meant  the  devil,  as  to  the  conceit  of 
self-love  and  self-intelligence,  135.  In 
hell,  the  forms  of  beasts,  under  which  the 
lascivious  delights  of  adulterous  love  are 
presented  to  the  sight,  are  serpents,  &c, 
430. 

Sex.— The  love  of  the  male  sex  differs 
from  that  of  the  female  sex,  382.  Origin 
of  the  beauty  of  the  female  sex,  3S1-8S4. 
Cause  of  the  beauty  of  the  female  sex,  56. 

Sheep,  in  the  spiritual  world,  are  the 
representative  forms  of  the  state  of  inno- 
cence and  peace  of  the  inhabitants,  75. 

Sin-:EPEui.n  signifies  the  church,  129. 

Shower,  golden,  155*,  208. 

Sioht. — There  is  in  man  an  internal  and 
an  external  sight,  477.  Natural  sight  is 
grounded  in  spiritual  sight,  which  is  that 
of  the  understanding,  220.  The  love  of  j 
:-eeing,  grounded  in  the  love  of  understand- 
ing, has  the  sense  of  seeing;  and  the  grat- 
ifications proper  to  it  are  the  various  kinds  | 
of  symmetry  and  beauty,  210.  How  gross 
the  sight  of  the  eye  is,  416. 

Silver  signifies"  intelligence  in  spiritual 
truths,  and  thence  in  natural  truths,  76. 
The  silver  age,  76. 

Simple. — Every  thing  divided  is  more 
and  more  multiple,  and  not  more  and  more 
simple,  329. 

Simultaneous.  —  There  is  simultaneous 
order  and  successive  order,  314.  That  si- 
multaneous order  is  grounded  in  succes- 
sive, and  is  according  to  it,  is  not  known, 
314. 

Sin.— All  that  which  is  contrary  to  re- 
ligion is  believed  to  be  sin,  because  it  is 
contrary  to  God  ;  and,  on  the  other  hand, 
all  that  which  agrees  with  religion  is  be- 

464 


Iieved  not  to  be  sin,  because  it  agrees  witb 
God,  348. 

Sincerity  is  one  of  those  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 
Sinciput,  267. 

Singing  in  heaven,  55,  155*. 

Sirens,  fantastic  beauty  of,  in  the  spir- 
itual world,  505. 

Sisters. — The  Lord  calls  those  brethren 
a:id  sisters  who  are  of  his  church,  120. 

Six. — The  number  six  signifies  all  and 
what  is  complete,  21. 

Sleep,  the,  into  which  Adimi  fell,  when 
the  woman  was  created,  signifies  man's 
entire  ignorance  that  the  wife  is  formed, 
and,  as  it  were,  created  from  him,  194. 

Sleep,  to.  Gen.  ii.  21,  signifies  to  be  in 
ignorance,  194.    Sleep  in  heaven,  19. 

Slothki  l.  to  the.  in  the  spiritual  world, 
food  is  n<>t  given,  6. 

Small-Pox,  253,  470. 

Smelling,  natural,  is  grounded  in  spir- 
itual smelling,  which  is  perception,  220. 
The  love  of  knowing  those  things  which 
float  about  in  the  air,  grounded  in  the  love 
of  perceiving,  is  the  sense  of  smelling; 
ana  the  gratifications  proper  to  it  are  the 
various  kinds  of  fragrance,  210. 

Sobrietv  is  one  of  those  virtues  which 
have  respect  to  life,  and  enter  into  it,  164. 

Society,  every,  in  heaven  may  be  con- 
sidered as  one  common  body,  and  the  con- 
stituent angels  as  the  similar  parts  thereof, 
from  which  the  common  body  exist*,  10. 

Socrates,  151*. 

Socratics,  153*. 

Solitary,  there  is  neither  good  nor  sol- 
itary truth,  but  in  all  cases  they  are  con- 
joined, 87. 

Solutions  and  reparations  by  which  every 
part  of  man,  both  interior  and  exterior,  re- 
news itself,  171. 

Somnambulists  act  from  the  impulse  of  ft 
blind  science,  the  understanding  being 
asleep,  134. 

Sons  in  the  Word  signify  truths  conceiv- 
ed in  the  spiritual  man,  and  born  in  the 
natural,  120,  220.  Those  who  are  regen- 
erated by  the  Lord  are  called  in  the  A\  ord 
sons  of  God,  sons  of  the  kingdom,  120. 

Sons-in-law,  what,  and  daughters-in- 
law  signify  in  the  Word,  120. 

Songs  iii  heaven,  17,  19.  Heavenly  songs 
are  in  reality  sonorous  affections,  or  affec- 
tions expressed  and  modified  by  sounds, 
55.  Singing  in  heaven  is  an  affection  of 
the  mind,  which  is  let  forth  through  the 
mouth  as  a  tune,  155*.  Affections  are  ex- 
pressed by  songs,  as  thoughts  are  by  dis- 
course, 55. 

Sopiii.— The  most  ancient  people  did  not 
acknowledge  any  other  wisdom  than  the 
wisdom  of  life,  and  this  was  the  wisdom  of 
those  who  were  formerly  called  sophi,  180. 

Soul,  the,  is  the  inmost  principle  of  man, 
101,  158,  206.  It  is  not  lite,  but  the  proxi- 
mate receptacle  of  life  from  God,  and 
thereby  the  habitation  of  God,  815.  It  is 
a  form'of  all  things  relating  to  love,  and  of 
all  things  relating  to  wisdom,  315.    It  is  a 


INDEX. 


form  from  winch  the  smallest  thing  can- 
not be  taken  away,  and  to  which  the  small- 
est thing:  cannot  be  added,  and  it  is  the 
inmost  of  all  the  forms  of  the  whole  body, 
815.  Propagation  of  the  soul,  220,  245. 
The  soul  of  the  offspring  is  from  the  fa- 
ther, and  its  clothing  from  the  mother,  20G, 
2S8.  The  principle  of  truth  in  the  soul  is 
the  origin  of  seed,  in  which  is  the  soul  of 
man,  220,  483.  It  is  in  a  perfect  human 
form,  covered  with  substances  from  the 
purest  principles  of  nature,  whereof  a  body 
is  formed  in  tho  womb  of  the  mother,  1S3. 
The  soul  of  man,  and  of  every  animal,  from 
an  implanted  tendency  to  self-propagation, 
forms  itself,  clothes  itself,  and  becomes 
seed,  220;  because  the  soul  is  a  spiritual 
substance,  which  is  not  a  subject  of  ex- 
tension but  of  impletion,  and  from  which 
no  part  can  be  taken  away,  but  the  whole 
may  be  produced  without  any  loss  thereof, 
hence  it  is  that  it  is  as  fully  present  in  the 
smallest  receptacles,  which  are  seeds,  as  in 
its  greatest  receptacle,  the  body,  220.  The 
soul  of  every  man,  by  its  origin,  is  celes- 
tial, wherefore  it  receives  influx  imme- 
diately from  the  Lord,  482.  The  soul  and 
the  mind  are  the  man,  since  both  consti- 
tute the  spirit  which  lives  after  death,  and 
which  is  in  a  perfect  human  form,  260. 
The  soul  constitutes  the  inmost  principles 
not  only  of  the  head,  hut  also  of  the  body, 
178.  The  soul  and  mind  adjoin  themselves 
closely  to  the  flesh  of  the  body,  to  operate 
and  produce  their  etfects,  178.  A  mascu- 
line soul,  220.  How  a  feminine  principle 
is  produced  from  a  male  soul,  220.  How  a 
union  of  the  souls  of  married  partners  is 
effected,  172.    See  Mind,  oht. 

Space. — Those  things  which,  from  their 
origin,  are  celestial  and  spiritual,  are  not 
in  space,  but  in  the  appearances  of  space, 
158.  The  soul  of  man  being  celestial,  and 
his  mind  spiritual,  are  not  in  space,  158. 

Spaniards,  103,  104. 

Species. — Why  the  Creator  has  distin- 
guished all  things  into  genera,  species,  and 
discriminations,  479. 

speech,  the,  of  wisdom  is  to  speak  from 
causes,  75.  From  the  thought,  which  also 
is  spiritual,  speech  flows,  220. 

Sphere. — AH  that  which  flows  from  a 
subject,  and  encompasses  and  surrounds 
it,  is  named  a  sphere,  3S6.  From  the  Lord, 
by  the  spiritual  sun,  proceeds  a  sphere  of 
heat  and  light,  or  of  love  and  wisdom,  to 
operate  ends  which  are  uses,  386.  The 
universal  sphere  of  generating  and  prop- 
agating the  celestial  things,  which  are  of 
.OTA-  and  the  spiritual  things,  which  are  of 
wisdom,  and  thence  the  natural  things, 
which  are  of  offspring,  proceeds  from  the 
Lord,  and  fills  the  universal  heaven  and  the 
universal  world,  355.  The  divine  sphere 
which  looks  to  the  preservation  of  the  uni- 
verse in  its  created  state  by  successive  gen- 
erations, is  called  the  sphere  of  procreating, 
88$.  The  divine  sphere  which  looks  to 
tho  preservation  of  generations  in  their 
beginnings,  and  afterwards  in  their  pro- 

465 


gressions,  is  called  the  sphere  of  protect- 
ing the  things  created,  3Sii.  There  are 
several  other  divine  spheres,  which  are 
named  according  to  uses,  as  the  sphere  of 
defence  of  good  and  truth  against  evil  and 
false,  the  sphere  of  reformation  and  regen- 
eration, the  sphere  of  innocence  and  peace, 
the  sphere  of  mercy  and  crace,  &c,  222, 
386.  But  the  universid  of  all  is  the  con- 
jugial  sphere,  because  this  is  the  superein- 
inent  sphere  of  conservation  of  the  cre- 
ated universe,  222.  This  sphere  fills  the 
universe,  and  pervades  all  tilings  from  first 
to  last,  222 ;  thus  from  angels  even  to 
worms,  92.  Why  it  is  more  universal  than 
the  sphere  of  heat  and  light  which  proceed 
from  the  sun,  222.  In  its  origin,  the  con- 
jtigial  sphere,  flowing  into  the  universe,  is 
divine;  in  its  progress  in  heaven  with  the 
angels,  it  is  celestial  and  spiritual;  with 
men  it  is  natural ;  with  beasts  and  birds, 
animal;  with  worms  merely  corporeal; 
with  vegetables,  it  is  void  of  life;  and, 
moreover,  in  all  its  subjects  it  is  varied  ac- 
cording to  their  forms,  225.  This  sphere 
is  received  immediately  by  the  female  sex, 
and  mediately  by  the  male,  225.  The  sphere 
of  eonjuffial  love  is  the  very  essential 
sphere  of  heaven,  because  it  descends  from 
the  heavenly  marriage  of  the  Lord  and  the 
church,  54.  Whereas  there  is  a  sphere  of 
conjugial  love,  there  is  also  a  sphere  oppo- 
site to  it,  which  is  called  a  sphere  of  adul- 
terous love,  434.  This  sphere  ascends  from 
hell,  and  the  sphere  of  conjugial  love  de- 
scends from  heaven,  435,  455.  These 
spheres  meet  each  other  in  each  world,  but 
do  not  conjoin,  436,  455.  Between  these 
two  spheres  there  is  equilibrium,  and  man 
is  in  it,  437,  455.  Man  can  turn  himself  to 
whichever  sphere  he  pleases ;  but  so  far  as 
he  turns  himself  to  the  one,  so  far  he 
turns  himself  from  the  other,  438,  455. 
A  sphere  of  love  from  the  wife,  and  of  un- 
derstanding from  the  man,  is  continually 
flowing  forth,  and  unites  them,  321.  A 
natural  sphere  is  continually  flowing  forth, 
not  only  from  man,  but  also  from  beasts — 
yea,  from  trees,  fruits,  flowers,  and  also 
from  metals,  171.  There  flows  forth — yea, 
overflows  from  every  man  (homo) — a  spir- 
itual sphere,  derived  from  the  atfections  of 
his  love,  which  encompasses  him,  and  in- 
fuses itself  into  the  natural  spliere  derived 
from  the  body,  so  that  these  two  spheres 
are  conjoined,  171.  Every  one,  both  man 
and  woman,  is  encompassed  by  his  own 
sphere  of  life,  densely  on  the  orcast,  and 
less  densely  on  the  back,  224. 

Spike. — With  whom  the  mind  is  closed 
from  beneath,  and  sometimes  twisted  as  a 
spire  into  the  adver.-e  principle,  203. 

Spirit,  the. — There  are  two  principles 
which,  in  the  beginning,  with  every  man 
who  from  natural  is  made  spiritual,  are  at 
strife  together,  which  are  commonly  called 
the  spirit  and  the  flesh,  48S.  The  love  of 
marriajre  is  of  the  spirit,  ami  the  love  of 
adultery  is  of  the  flesh,  488.    See  Flesh. 

Spiuits. — See  Mind,  obs.    By  novitiate 


CONJUGIAL  LOVE. 


•spirits  are  meant  men  newly  ileeeased,  who 
are  called  splits  because  they  are  then 
spiritual  men,  461.  Who  those  are,  who, 
after  d.""-'1-,  hsy><»nie  corporeal  spirits,  495. 

Spiritual  — The  difference  between  what 
is  spiritual  ana  natural  is  like  that  between 
prior  and  posterior,  which  bear  no  determ- 
inate prcportion  to  each  other,  326.  Spir- 
itual pri-.aiples  without  natural,  which  are 
their  oc-tii'.ent,  have  no  consistence,  52. 
Spiritual  principles  considered  in  them- 
selves have  relation  to  love  and  wisdom, 
52.  The  things  relating  to  the  church, 
which,  are  called  spiritual  things,  reside  in 
the  inmost  principles  with  man,  180.  By 
the  spiritual  is  meant  he  who  loves  spirit- 
ual tilings,  and  thereby  is  wise  from  the 
Lord,  '281.  A  man  {homo)  without  religion 
is  not  spiritual,  but  remains  natural,  149. 
To  become  spiritual  is  to  be  elevated  out  of 
the  na'nrai  principle,  that  is,  out  of  the 
light  and  heat  of  the  world  into  the  light 
and  heat  of  heaven,  347.  Man  becomes 
spiritual  in  proportion  as  his  rational  prin- 
ciple begins  to  derive  a.  soul  from  influx 
out  o»'  K-r.ven,  which  is  the  case  so  far  as  it 
is  affected  and  delighted  with  wisdom,  145. 

Spiuitually,  to  think,  is  to  think  ab- 
stractedly from  space  and  time,  328. 

Sports  of  wisdom  in  the  heavens.  132. 
Literary  sports,  207.  Conjugial  love  in  its 
■  origin  is  the  sport  of  wisdom  and  love,  75, 
183.  Gaines  and  shows  in  the  heavens,  17. 
The  sixth  sense  in  the  female  sex  is  called 
•in  the  heavens  the  sport  of  wisdom  with 
•its  love,  and  of  love  with  its  wisdom, 
155*. 

Spring. — In  heaven  the  heat  and  light 
proceeding  from  the  sun  cause  perpetual 
-spring,  187.  In  heaven,  with  conjugial 
partners,  there  is  spring  in  its  perpetual 
conatus,  355.  All  who  come  into  heaven 
return  into  their  vernal  youth,  and  into 
the  powers  appertaining  to  that  age,  44. 

Stables  sjgnify  instructions,  76. 

Staoe  entertainments.    See  Actnra. 

States. — The  state  of  a  man's  life  is  his 
quality  as  to  the  understanding  and  the 
will,  184.  The  state  of  a  man's  life  from 
infancy,  even  to  the  end  of  life,  is  contin- 
ually changing,  185.  The  common  states 
of  a  man's  life  arc  called  infancy,  child- 
hood, youth,  manhood,  and  old  ape,  185. 
No  subsequent  state  of  life  is  the  same  as 
a  preceding  one,  186.  The  last  state  is 
such  as  the  .successive  order  is,  from  which 
it  is  formed  and  exists,  313.  What  was 
the  primeval  state,  which  is  called  a  state 
of  integrity(  355.  Of  the  state  of  mar- 
ried partners  after  death,  45-54.  There 
are  two  states  into  which  a  man  enters  af- 
ter death— an  external  and  an  internal 
state ;  lie  comes  first  into  his  external 
state,  and  afterwards  into  his  internal,  47*. 

Statue,  the,  which  Nebuchadnezzar  saw 
in  a  dream  represented  the  ages  of  gold, 
silver,  copper,  and  iron,  78. 

Stones  signify  natural  truths,  and  pre- 
;iois  stones  spiritual  truths,  76. 

Store,  abundant,  220,  221. 

4t](i 


Storehouse. — The  conjugial  principle  of 
one  man  with  one  wife  is  the  storehouse 
of  human  life,  457. 

Storoe. — The  love  called  tt-orge  is  the 
love  of  infants,  392.  This  love  prevails 
equally  with  the  evil  and  the  good,  and,  in 
like  manner,  with  tame  and  wild  beasts; 
it  is  even  in  some  cases  stronser  and  moro 
ardent  with  evil  men,  and  also  with  wild 
beasts,  392.  The  innocence  of  infancy  is 
the  cause  of  the  love  called  storge,  395. 
Spiritual  storge,  211. 

Study,  what  was  the,  of  the  men  who 
lived  in  the  silver  age,  76.  Study  of  sci- 
ences in  the  spiritual  world,  207. 

STUPiniTr  of  the  age,  481. 

Sublimation. — The  purification  of  conju- 
gial love  may  be  compared  to  the  purifica- 
tion of  natural  spirits,  as  effected  by  chem- 
ists, and  called  sublimation,  145. 

Subject,  every,  receives  influx  according 
to  its  form,  86.  All  a  man's  affections  and 
thoughts  are  in  forms,  and  thence  from 
forms,  for  forms  are  their  subieets,  186.  A 
subject  without  predicates  is  nn  entity 
which  has  no  existence  m  rs£son,  66.  Sco 
iinh-itance. 

Subsistence  is  perpetual  existence,  86. 

Substance. — There  is  no  substance  with- 
out a  form,  an  unformed  substance  not  be- 
ing any  thing,  66.  There  is  not  any  good 
or  truth  which  is  not  in  a  substance  as  in 
its  subject,  66.  Every  idea  of  man's,  how- 
ever sublimated,  is  substantial,  that  is,  af- 
fixed to  substance,  66.  Material  things 
derive  their  origin  from  things  substantial, 
207.  In  man,  all  the  affections  of  love, 
and  all  the  perceptions  of  wisdom,  are  ren- 
dered substantial,  for  substances  arc  their 
subjects,  861.    See  Form. 

Substantial. — The  difference  between 
what  is  substantial  and  what  is  material  is 
like  the  difference  between  what  is  prior 
and  what  is  posterior,  31.  Spiritual  things 
are  substantial*,  823.  Spirits  and  angels 
are  in  substantial  and  not  in  materials, 
328.  Man  after  death  is  a  substantial  man, 
because  this  substantial  man  lay  inwardly 
concealed  in  the  natural  or  material  man, 
31.  The  substantial  man  sees  the  substan- 
tial man,  as  the  material  man  sees  the  ma- 
terial man,  31.  All  things  in  the  spirit- 
ual world  are  substantial  and  not  material, 
whence  it  is  that  there  are  in  their  perfec- 
tion in  that  world,  all  things  which  are  in 
the  natural  world,  and  many  things  be- 
sides, 207.  Every  idea  of  man's,  however 
sublimated,  is  substantial,  that  is,  attached 
to  substances,  66. 

Successive. — There  is  a  successive  order 
and  a  simultaneous  order,  and  there  is  an 
influx  of  successive  order  into  simultane- 
ous order,  314.    See  OriUr. 

Summary  of  the  Lord's  commandments, 
840,  82. 

Sun. — There  is  a  sun  of  the  spiritual 
world  as  there  is  a  sun  of  the  natural  world, 
380.  The  sun  of  the  spiritual  world  pro- 
ceeds immediately  from  tho  Lord,  who  is 
in  the  midst  or  t",  285.    That  sun  is  purs 


INDEX. 


.eve,  235,  8^0,  532.  It  appears  fiery  before 
the  angels,  :ilt(>Lretlier  as  Che  sun  of  our 
world  appears  before  men,  235.  It  does 
not  set  nor  rise,  but  stands  constantly  be- 
tween the  zenith  and  the  horizon,  that  is. 
at  the  elevation  of  45  degrees,  137.  The 
spiritual  sun  is  pure  love,  and  the  natural 
sun  is  pure  fire,  182.  582.  Whatever  pro- 
ceeds from  the  spiritual  S'in  partakes  of  life, 
siiwe  it  is  pure  love;  whatever  proceeds 
from  the  natural  sun  partakes  nothing  of 
life,  since  it  is  pure  Are,  532.  The  spiritual 
sun  is  in  the  centre  of  the  universe,  and  its 
operation,  being  without  space  and  time, 
i>  instant  and  present  from  first  principles 
in  bust,  391.  For  what  end  the  sun  of  the 
natural  world  was  created,  235.  The  fire 
of  the  natural  sun  exists  from  no  other 
source  than  from  the  fire  of  the  spiritual 
sun,  which  is  divine  love,  380. 

Suppers. — In  heaven,  as  in  the  world, 
there  are  suppers,  19. 

Sukvivok,  321. — See  Deceased. 

SWAMMERDAM,  416. 

Swans,  in  the  spiritual  world,  signify 
conjugial  love  in  the  lowest  legion  of  the 
mind,  270. 

Swedenborg. — He  protests  in  truth  that 
the  memorable  relations  annexed  to  the 
chapters  in  this  work  are  not  fictions,  but 
were  truly  done  and  seen  ;  not  seen  in  any 
state  of  the  mind  asleep,  but  in  a  state  of 
full  wakefulness,  1.  That  it  had  pleased 
the  Lord  to  manifest  Himself  unto  him,  and 
send  him  to  teach  the  things  relating  to 
the  New  Church,  1.  That  the  interiors  of 
his  mind  ami  spirit  were  opened  by  the 
Lord,  and  that  tlience  it  was  granted  hitu 
to  be  in  the  spiritual  world  with  angels, 
and  at  the  same  time  in  the  natural  world 
with  men,  1,  39,  326.  State  of  anxiety  in- 
to which  he  fell  when  once  he  thought  of 
the  essence  and  omn  presence  of  God  from 
eternity,  that  is,  of  God  before  the  creation 
of  the  world,  328.  The  angels,  as  well  as 
himself,  did  not  know  the  differences  be- 
tween spiritual  and  natural,  bec:iu>e  there 
had  never  before  been  an  opportunity  of 
comparing  them  tosether  by  any  person's 
existing  at  the  same  time  in  both  worlds; 
and  without  such  comparison  and  refer- 
ence those  differences  were  not  ascertaina- 
ble, 327.  On  a  certain  time,  as  lie  was 
Wandering  through  the  streets  .of  a  great 
city  inquiring  for  a  lodging,  he  entered  a 
■house  inhabited  by  married  partners  of  a 
different  religion  ;  the  angels  instantly  ac- 
costed him,  and  told  him  they  could  not 
on  that  account  remain  with  him  there, 
242.  He  had  observed  for  twenty-five 
years  continually,  from  an  influx  percepti- 
ble and  sensible,  that  it  is  impossible  to 
think  analytically  concerning  any  form  of 
government,  civil  law,  moral  virtue,  or  any 
spiritual  truth,  unless  the  divine  principle 
flows  in  from  the  Lord's  wisdom  through 
the  spiritual  world,  419.  He  declares,  that 
having  related  a  thousand  particulars  re- 
specting departed  spirits,  lie  has  never 
heard  any  one  object,  how  can  such  be 

467 


their  lot  when  they  arc  not  yet  risen  fi  km 
their  sepulchres,  tiie  last  judgment  not  be- 
ing yet  accomplished?  28. 

Swedes,  103,  112.  • 

Sweetness. — In  heaven,  the  chaste  love 
of  the  sex  is  called  heavenly  sweetness,  55. 

Sympathies.  — In  the  spiritual  world  sym- 
pathies arc  not  only  felt,  but  also  appear  in 
the  face,  the  discourse,  and  gesture,  278. 
With  some  married  partners  in  the  nat- 
ural world,  there  is  antipathy  in  inter- 
nals, combined  with  apparent  sympathy  in 
their  externals,  292.  Sympathy  derives  its 
origin  from  the  concordance  of  spiritual 
spheres,  which  emanate  from  subjects, 
171. 

Tabernacle. — In  heaven,  the  most  an- 
cient people  dwell  in  tabernacles,  because, 
whilst  in  the  world,  they  lived  in  taberna- 
cles, 75.  Tabernacle  of  their  worship  ex- 
actly similar  to  the  tabernacle  of  which  the 
form  was  showed  to  Moses  on  Mount  Si- 
nai, 75. 

Tables  of  wood  and  stone  on  which  were 
the  writings  of  the  most  ancient  people, 
77.  Tablet  with  this  inscription,  "The 
covenant  between  Jehovah  and  the  Heav- 
ens," 75. 

Tartarus,  75. — Shades  of  Tartarus,  75. 

Tartary. — The  ante-Mosaic  Word,  at 
this  day  lost,  is  reserved  only  in  Great 
Tartary,  77. 

Taste,  sense  of. — The  love  of  self-nour- 
ishment, grounded  in  the  love  of  imbibing 
goods,  is  the  sense  of  tasting,  and  the  de- 
lights proper  to  it  are  the  various  kinds  of 
delicate  foods,  210. 

Temperance  is  one  of  those  moral  virtues 
which  have  respect  to  life  and  enter  into  it, 
164. 

Temple,  description  of  a,  in  heaven,  23. 
Temple  of  wisdom,  where  the  causes  of  the 
beauty  of  the  female  sex  were  discussed, 
56. 

Temporal. — Idea  of  what  is  temporal  in 
regard  to  marriages,  effect  that  it  produced 
on  two  married  partners  from  heaven  pres- 
ent with  Swedenborg,  216. 

Theatres  in  the  heavens,  17. — See 
Actors. 

Thing,  every,  created  by  the  Lord  is  rep- 
resentative, 294. 

Think,  to,  spiritually  is  "to  think  ab- 
stractedly from  space  and  time,  and  to  think 
naturally  is  to  think  in  conjunction  with 
space  and  time,  328.'  To  think  and  con- 
clude from  an  interior  and  prior  principle 
is  to  think  and  conclude  from  ends  and 
causes  to  effects,  but  to  think  and  conclude 
from  an  exterior  or  postericr  principle,  is 
to  think  and  conclude  from  effects  to 
causes  and  ends,  408.  The  spiritual  man 
thinks  of  things  incomprehensible  and  in- 
effable to  the  natural  man,  326. 

Thought  is  the  existere,  or  existence  of 
a  man's  life,  from  the  ewe  or  essence,  which 
is  love,  36.  Spiritual  thoughts,  compared 
with  natural,  are  thoughts  of  thoughts, 
826.    Spiritual  thoughts  are  the  begin- 


CONJUGIAL  LOVE. 


nings  and  nritrl  ns  of  natural  thoughts,  32G. 
Spiritual  thought  so  tar  exceeds  natural 
thought aa  to  be  respectively  ineffable,  326. 

Thunder. — Claffping  of  the  air  like  thun- 
der is  a  correspondence  and  conseqtient 
appearance  of  the  conflict  and  collision  of 
arguments  amongst  spirits,  415. 

Tones,  discordant,  Drought  into  harmo- 
ny, 243. 

TorcH,  to. — This  sense  is  common  to  all 
the  other  senses,  and  hence  borrows  some- 
what from  them,  210.  It  is  the  sense  prop- 
er to  conjugial  love,  210.  The  love  of 
knowing  objects,  grounded  on  the  love 
of  circumspection  and  self-preservation,  is 
the  sense  of  touching,  and  the  gratifica- 
tions proper  to  it  are  the  various  Kinds  of 
titillation,  210.  The  innocence  of  parents 
and  the  innocence  of  children  meet  each 
other  bv  the  touch,  especially  of  the  hands, 
396.    See  Sense. 

Trades. — In  the  spiritual  world  there  are 
trades,  207. 

Tranquillity  is  in  conjugial  love,  and 
relates  to  the  mind,  180. 

Transcribed,  to  be. — Whereas  every  man 
(homo)  by  birth  inclined  to  love  himself,  it 
was  provided  from  creation,  to  prevent 
man's  perishing  by  self-love,  and  the  con- 
ceit of  his  own  intelligence,  that  that  love 
of  the  man  (oir)  should  be  transcribed  into 
the  wife,  868,  83,  193,  293. 

Transcription,  the,  of  the  good  of  one 
person  into  another  is  impossible,  525. 

Tree,  b,  signifies  man,  135.  The  tree  of 
life  signifies  man  living  from  God,  or  God 
living  in  man,  135.  To  eat  of  this  tree  sig- 
nifies to  receive  eternal  life,  135.  The 
tree  of  the  knowledge  of  good  and  evil, 
signifies  the  belief  that  life  for  man  is  not 
God,  but  self,  185.  By  eating  thereof  sig- 
nifies damnation.  135. 

Trinity,  the  Divine,  is  in  Jesus  Christ, 
in  whom  dwells  all  the  fulness  of  the  God- 
head bodily.  24. 

Truth.— What  the  understanding  per- 
ceives and  thinks  is  called  truth,  490. 
Truth  is  the  form  of  good,  198,  493.  There 
is  the  truth  of  good,  and  from  this  the 
good  of  truth,  or  truth  grounded  in  good, 
and  good  grounded  in  that  truth  ;  and  in 
these  two  principles  is  implanted  from  cre- 
ation an  inclination  to  join  themselves  to- 
gether into  one,  88.  The  truth  of  good, 
or  truth  grounded  in  good,  is  male  (or  mas- 
culine), and  the  good  of  truth,  or  good 
grounded  in  truth,  is  female  (or  feminine), 
61,88.    Sea  Good  and  Truth. 

Truth  does  not  admit  of  reasonings,  481. 

Truths  pertain  to  the  understanding, 
128. 

Two. — In  every  part  of  the  body  where 
there  are  not  two,  they  are  divided  into 
two,  316. 

Tziim. — In  hell,  the  forms  of  birds,  and 
under  which  the  lascivious  delights  of 
adulterous  love  are  presented  to  the  view, 
are  birds  called  tziim,  480. 

Ulcers,  253. 

468 


Ultimate. — It  is  a  universal  law  that 
things  primary  exist,  subsist,  and  persist 
from  things  ultimate,  44.  That  the  ulti- 
mate state  is  such  as  the  successive  order 
is,  from  which  it  is  formed  and  exists,  is  a 
canon  which,  from  its  truth,  must  be  ac- 
knowledged in  the  learned  world,  313. 

Ulysses,  companions  of,  changed  into 
hogs,  521. 

Unchastity,  difference  between,  and 
what  is  not  chaste,  139.  Unchastity  is  en- 
tirely opposed  to  chastity,  139.  There  is  a 
conjugial  love  which  is  not  chaste,  and  yet 
is  not  unchastity,  139.  The  love  opposite 
to  conjugial  love  is  essential  unchastity, 
139.  If  the  renunciations  of  whoredoms 
be  not  made  from  a  principle  of  religion, 
unchastity  lies  inwardly  concealed  like  cor- 
rupt matter  in  a  wound  only  outwardlv 
healed,  149. 

Unclean  or  Filthy,  every,  principle  of 
hell  is  from  adulterers,  500. 

Uncleanness,  252,  472. 

Understanding,  the. — Man  has  under- 
standing from  heavenly  light,  233.  The 
understanding  considered  in  itself  is  mere- 
ly the  ministering  and  serving  principle  of 
the  will,  196.  It  is  only  the  form  of  the 
will,  493.  Man  is  capable  of  elevating  his 
intellect  above  his  natural  loves,  96.  Seo 
Will  and  Understanding. 

Union.— Spiritual  union  of  two  married 
partners  is  the  actual  adjunction  of  the  soul 
and  mind  of  the  one  to  the  soul  and  mind 
of  the  other,  821.  Conjugial  love  is  the 
union  of  souls,  179,  4S0,  482.  Union  be- 
tween two  married  partners  in  heaven  is 
like  that  of  the  two  tents  in  the  breast, 
which  are  called  the  heart  and  the  lungs, 
75. 

Unity,  the,  of  souls  between  two  married 
partners  in  heaven  is  seen  in  their  faces ; 
the  life  of  the  husband  is  in  the  wife,  and 
the  life  of  the  wife  is  in  the  husband — they 
are  two  bodies  but  one  soul,  75, 

Universals. — W  hoever  knows  universals 
may  afterwards  comprehend  particulars, 
because  the  latter  are  in  the  former  as  parts 
in  a  whole,  261.  Good  and  truth  are  tho 
universals  of  creation,  84,  92.  There  are 
three  universals  of  heaven  and  three  uni- 
versals of  hell,  261.  A  universal  principle 
exists  from,  and  consists  of  singulars,  SS8. 
If  we  take  away  singulars,  a  universal  is  a 
mere  name,  and  is  like  somewhat  superfi- 
cial, which  has  no  contents  within,  388.  A 
universal  truth  is  acknowledged  by  every 
intelligent  man,  60.  Every  universal  truth 
is  acknowledged  as  soon  as  it  is  heard,  in 
consequence  of  the  Lord's  influx  and  at 
the  same  time  of  the  confirmation  of  heav- 
en, 62. 

Universe. — The  universe,  with  all  its 
created  subjects,  is  from  the  divine  love, 
by  the  divine  wisdem,  or  what  is  tho  same 
thing,  from  the  divine  good,  by  tho  divine 
truth,  87.  All  things  which  proceed  from 
tho  Lord,  or  from  the  sun,  which  is  from 
him,  and  in  which  he  is,  pervade  ♦he  crea- 
ted universe,  even  to  the  last  of  all  its  prin- 


INDEX. 


ciples,  839.  All  tiling  h  flic  universe 
have  reliition  to  good  and  truth,  60.  In 
every  thing  in  the  universe  good  is  con- 
joined with  truth,  and  truth  with  good,  60. 

U«k  is  essential  good,  183,  77.  Use  is 
doing  good  from  love  by  wisdom,  183. 
Creation  can  only  be  from  divine  love  by 
divine  wisdom,  in  divine  use,  183.  All 
things  in  the  universe  are  procreated  and 
formed  from  use,  in  use,  and  for  use,  183. 
All  use  is  from  the  Lord,  and  is  effected  by 
angels  and  men,  as  of  themselves,  7.  Uses 
are  the  bonds  of  society ;  there  are  as  many 
bonds  as  there  are  uses,  and  the  number  of 
uses  is  infinite,  18.  There  are  spiritual 
uses,  such  as  regard  love  towards  God,  and 
love  towards  our  neighbor,  18.  There  are 
moral  and  civil  uses,  such  as  regard  the  love 
of  the  society  and  state  to  which  a  man  be- 
longs,and  of  his  fellow-citizens  among  whom 
lie  lives,  18.  There  are  natural  uses,  which 
regard  the  love  of  the  world  and  its  ne- 
cessities, 18;  and  there  are  corporeal  uses, 
such  as  regard  the  love  of  seltLpreservation 
with  a  view  to  superior  uses,  18.  The  de- 
light of  the  love  of  uses  is  a  heavenly  de- 
light, which  enters  into  succeeding  delights 
in  their  order,  and  according  to  the  order 
of  succession  exalts  them  and  makes  them 
eternal,  IS.  Delights  follow  use,  and  are 
also  communicated  to  man  according  to  the 
iove  thereof,  68.  The  delight  of  being 
useful  derives  its  essence  from  love,  and 
its  existence  from  wisdom,  5.  This  de- 
light, originating  in  love  and  operating  by 
wisdom,  is  the  very  soul  and  life  of  all 
heavenly  joys,  5.  Those  who  are  only  in 
natural  and  corporeal  uses  are  satans,  lov- 
ing only  the  world  and  themselves,  for  the 
sake  of  the  world;  and  those  who  are  only 
in  corporeal  uses  are  devils,  because  they 
live  to  themselves  alone,  and  to  others 
only  for  the  sake  of  themselves,  18.  Happi- 
ness is  derived  to  every  angel  from  the  use 
he  performs  in  his  function,  6.  The  pub- 
lic good  requires  that  every  individual,  be- 
ing a  member  of  the  common  body,  should 
be  an  instrument  of  use  in  the  society  to 
which  he  belongs,  7.  To  such  as  faithfully 
perform  u^es,  the  Lord  gives  the  love 
thereof,  7.  So  far  as  uses  are  done  from 
the  love  thereof,  so  far  that  love  increases, 
266.  The  use  of  conjugial  love  is  the  most 
excellent  of  all  uses,  183,  305.  Conjugial 
love  is  according  to  the  love  of  growing 
wise,  for  the  sake  of  uses  from  the  Lord, 
188.  How  can  any  one  know  whether  he 
perforins  uses  from  self-love,  or  from  the 
love  of  uses?  266.  Every  one  who  believes 
in  the  Lord,  and  shuns  evils  as  sins,  per- 
forms uses  from  the  Lord ;  but  every  one 
who  neither  believes  in  the  Lord,  nor 
shuns  evils  as  sins,  does  uses  from  self,  and 
for  the  sake  of  self,  266.  All  good  uses  in 
the  heavens  are  splendid  and  refulgent, 
266.  Blessed  lot  of  those  who  are  desirous 
to  have  dominion  from  the  love  of  uses, 
266. 

Obs  —  Use  consists  in  fulfilling  faithfully, 
sincerely,  and  carefully,  the  duties  of 

469 


our  functions,  T.  C.  R.,  744.  Those 
things  are  called  -uses  which,  proceed- 
ing from  the  Lord,  are  by  creation  in 
order,  D.  L.  and  W.,  298. 
Uses  of  apparent  love  and  friendship  be- 
tween married  partners,  for  the  sake  of 
preserving  order  in  domestic  affairs,  271, 
and  following,  288. 

Utility  of  apparent  love  and  apparent 
friendship  between  married  partners,  for 
the  sake  of  preserving  order  in  domestio 
affairs,  271,  and  following,  283. 

Vapor. — From  reason  it  may  be  seen 
that  the  soul  of  man  after  death  is  not  a 
mere  vapor,  29. 

Variety. — There  is  a  perpetual  variety, 
and  there  is  not  any  thing  the  same  with 
another  thing,  524.  Heaven  consists  of 
perpetual  varieties,  524.  Distinction  be- 
tween varieties  and  diversities,  324.  See 
Diversities. 

Vegetables. —  Wonders  in  the  produc- 
tions of  vegetables,  416. 

Vein. — There  is  a  certain  vein  latent  in 
the  affection  of  the  will  of  every  angel  which 
attracts  his  mind  to  the  execution  of  some 
purpose,  6.  Vein  of  conjugial  love,  44,  68, 
183,  293,  313,  433,  482. 

Ventricles  of  the  brain,  315. 

Vernal,  the,  principle  exists  only  where 
warmth  is  equally  united  to  light,  137. 
With  men  (homines)  there  is  a  perpetual 
influx  of  vernal  warmth  from  the  Lord,  it 
is  otherwise  with  animals,  137.  In  heaven, 
where  there  is  vernal  warmth,  there  is  love 
truly  conjugial,  137. 

Violation  of  spiritual  marriage,  515-520. 
Violation  of  spiritual  marriage  is  violation 
of  the  Word.  516.  Violation  of  the  Word 
is  adulteration  of  good,  and  falsification  of 
truth,  517.  This  violation  of  the  Word 
corresponds  to  scortations  ami  adulteries, 
518.  By  whom,  in  the  Christian  church, 
violation  of  the  Word  is  committed,  519. 

Virginity. — Fate  of  those  who  have 
vowed  perpetual  virginity,  155,  460,  503. 

Virgins,  21,  22,  293,  321,  502,  511.  The 
affection  of  truth  is  called  a  virgin,  293. 
The  virgins  (Matt.  xxv.  1)  signify  the 
church,  21.  Quality  of  the  state  of  virgins 
before  and  after  marriage  in  heaven,  502. 
Virgins  of  the  fountain,  207,  293.  The 
nine  virgins,  or  muses,  signify  knowledge 
and  science  of  every  kind,  182.  How  a 
virgin  is  formed  into  a  wife,  199. 

Virtues,  moral,  and  spiritual  virtues,  164. 
Various  graces  and  virtues  of  moral  life 
represented  in  theatres  in  heaven,  17. 
Manly  virtue,  433,  355. 

Visible. — Every  one  may  confirm  him- 
self in  favor  of  a  divine  principle  or  being, 
from  what  is  visible  in  nature,  416-421. 

Vision,  posterior,  238. 

Vitiated  states  of  mind  and  body  which 
are  legitimate  causes  of  separation,  252,  253. 

Wars,  the,  of  Jehovah.  The  name  of 
the  historical  books  of  the  ante-Mosaio 
Word,  77. 


CONJUGIAL  LOVE. 


Water  from  the  Fountain,  to  drink,  sig- 
nifies to  be  instructed  concerning  truths, 
and  by  truths  concerning  goods,  and  there- 
by to  grow  wise,  182. 

Weasels. — Who  they  are  who  appear  at 
a  distance  in  the  spiritual  world  like  wea- 
sels, 514. 

Whirlpools  which  are  in  the  borders  of 
the  worlds,  339. 

White,  the  color,  signifies  intelligence, 
76. 

White,  what  is,  in  heaven  is  truth,  816. 

Whoredom,  spiritual,  is  the  falsification 
of  truth,  which  acts  in  unity  with  that 
which  is  natural,  because  they  cohere,  80. 
Whoredoms  in  the  spiritual  sense  of  the 
word  signify  the  connubial  connection  of 
what  is  evil  and  false,  428.  They  signify 
the  falsification  of  truth,  518.  Whoredom 
is  the  destruction  of  society,  345.  They 
are  imputed  to  every  one  after  death,  not 
according  to  the  deeds  themselves,  but  ac- 
cording to  the  state  of  the  minds  in  the 
deeds,  530. 

Whoredoms  in  the  spiritual  sense  signify 
the  connection  (connubium)  of  evil  and  false, 
428.  Toleration  of  such  evils  in  populous 
cities,  451. 

Widow. — Why  the  state  of  a  widow  is 
more  grievous  than  that  of  a  widower,  325. 

Wife,  a,  is  the  love  of  a  wise  man's  wis- 
dom, 56.  She  represents  the  love  of  her 
husband's  wisdom,  21.  The  wife  signifies 
the  good  of  truth,  76.  In  heaven,  the  wife 
is  the  love  of  her  husband's  wisdom,  and 
the  husband  is  the  wisdom  of  her  love,  75. 
The  wife  perceives,  sees,  and  is  sensible  of 
the  things  which  are  in  her  husband,  in 
herself,  and  thence  as  it  were  herself  in 
him,  173.  There  is  with  wives  asixth  sense, 
which  is  the  sense  of  all  the  delights  of  the 
conjugial  love  of  the  husband,  and  this 
tense  is  in  the  palms  of  the  hands,  155*. 
Conjugial  love  resides  with  chaste  wives, 
but  still  their  love  depends  on  the  hus- 
band's, 216*.  Wives  love  the  bonds  of 
marriage  if  the  men  do,  217.  Wives  seated 
on  a  bed  of  roses,  293.  In  a  rotary,  294. 
Acts  which  certain  wives  employ  to  sub- 
ject their  husbands  to  their  own  authority, 
99$>    See  Woman,  Married  Partners. 

Will,  the,  is  the  receptacle  of  love,  for 
what  a  man  loves  that  he  wills,  347.  Will 
principle,  considered  in  itself,  is  nothing 
nut  an  affect  and  effect  of  some  love,  461. 
Whoever  conjoins  to  himself  the  will  of  a 
man,  conjoins  to  himself  the  whole  mau, 
196.  The  will  acta  by  the  body,  wherefore, 
if  the  will  were  to  be  taken  away,  action 
would  be  instantly  at  a  stand,  494. 

Will  and  Understanding. — The  will  is 
the  man  himself,  and  the  understanding  is 
the  man  as  grouuded  in  the  will,  490.  The 
life  of  man  essentially  is  his  will,  and  form- 
ally is  his  understanding,  493.  The  will  is 
the  receptacle  of  good,  and  the  understand- 
•  ug  is  the  receptacle  of  truth,  121.  Love, 
churity,  and  affection,  belong  to  the  will, 
and  perception  and  thought  to  the  under- 
standing, 121.    All  things  which  are  done 

470 


by  a  man  are  done  from  his  will  and  un- 
derstanding, and  without  these  acting  prin- 
ciples a  man  would  not  have  either  action 
or  speech,  otherwise  than  as  a  machine, 
527.  Whoever  conjoins  to  himself  the  will 
of  another,  conjoins  also  to  himself  his  un- 
derstanding, 196.  The  understanding  is 
not  so  constant  in  its  thoughts  as  the  will 
is  in  its  affections,  221.  He  that  does  not 
discriminate  between  will  and  understand- 
ing, cannot  discriminate  between  evils  and 
goods,  490.  The  will  alone  of  itself  acts 
nothing,  but  whatever  it  acts,  it  acts  by  the 
understanding,  and  the  understanding 
alone  of  itself  acts  nothing,  but  whatever 
it  acts,  it  acts  from  the  will,  490.  With 
every  man  the  understanding  is  capable  of 
being  elevated  according  to  knowledges, 
but  the  will  only  by  a  life  according  to  the 
truths  of  the  church,  2t>9  The  natural 
man  can  elevate  his  understanding  into  the 
light  of  heaven,  and  think  and  discourse 
spiritually,  but  if  the  will  at  the  same  time 
does  not  follow  the  understanding,  he  is 
still  not  elevated,  for  he  docs  not  remain  in 
that  elevation,  but  in  a  short  time  lie  lets 
himself  down  to  his  will,  and  there  fixes 
his  station,  347,  495.  The  will  flows  into 
the  understanding,  but  not  the  understand- 
ing into  the  will,  yet  the  understanding 
teaches  what  is  good  and  evil,  and  consults 
with  the  will,  that  out  of  those  two  prin- 
ciples it  may  choose,  and  do  what  is  agree- 
able to  it,  490.  The  will  of  the  wife  con- 
joins itself  w  ith  the  understanding  of  the 
man,  and  thence  the  understanding  of  the 
man  with  the  will  of  the  wife,  159.  In 
adultery  of  the  reason,  the  understanding 
acts  from  within,  and  the  will  from  with- 
out, but  in  adultery  of  the  will,  the  will 
acts  from  within,  and  the  understanding 
from  without,  490. 

Wisdom  is  nothing  but  a  form  of  love, 
493.  It  is  a  principle  of  life,  180.  Wisdom, 
considered  in  its  fulness,  is  a  principle,  at 
the  same  time,  of  knowledges,  of  reason, 
and  of  life,  180.  What  wisdom  is  as  a 
principle  of  life,  180,  998.  Wisdom  con- 
sists of  truths,  84.  The  understanding  is 
the  receptacle  of  wisdom,  400.  The  abode 
of  wisdom  is  in  use,  13.  Wisdom  cannot 
exist  with  a  man  but  by  means  of  the  love 
of  growing  wise,  88.  Wisdom  with  men 
is  twofold,  rational  and  moral  ;  their  ra- 
tional wisdom  is  of  the  understanding 
alone,  and  their  moral  wisdom  is  of  the 
understanding  and  life  together,  163,  293. 
Kational  wisdom  regards  tho  truths  and 
goods  which  appear  inwardly  in  man,  not 
as  its  own,  but  as  flowing  in  from  the  Lord, 
102.  Moral  wisdom  shuns  evils  and  falscs 
as  leprosies,  especially  tho  evils  of  lasciv- 
iousness,  which  contaminate  its  conjugial 
love,  102.  The  things  which  relate  to  ra- 
tional wisdom  constitute  man's  understand- 
ing, and  those  which  relate  to  moral  wis- 
dom  constitute  his  will,  195.  Wisdom  of 
wives,  208.  The  perception,  which  is  tho 
wisdom  of  the  wife,  is  not  communioablo 
to  the  mau,  neither  is  the  rational  wisdom 


INDKX. 


of  the  man  communicable  to  the  wife,  16?, 
208.  The  moral  wisdom  of  the  man  is  not 
communicable  to  women,  so  far  as  it  par- 
takes of  rational  wisdom,  168.  Wisdom 
and  conjugiul  love  are  inseparable  com- 

f Millions,  98.  The  Lord  provides  conjugial 
ove  for  those  who  desire  wisdom,  and  who 
consequently  advance  more  and  more  into 
wisdom,  l»8.  There  is  no  end  to  wisdom, 
185.  Temple  of  wisdom.  56.  Sports  of 
wisdom,  132,  151*.  See  Love  and  Wisdom, 
Wise — A  wise  one  is  not  n  wise  one 
without  a  woman,  or  without  love,  a  wife 
bein?  the  love  of  a  wise  man's  wisdom,  56. 

Woman,  the,  was  created  and  born  to 
become  the  love  of  the  understanding  of  a 
man,  55,  91,  Woman  was  created  out  of 
the  man,  hence  she  has  an  inclination  to 
unite,  and,  as  it  were,  reunite  herself  with 
the  man,  173.  Conjugial  love  is  implanted 
in  every  woman  from  creation,  401).  Woman 
is  actually  formed  into  a  wife,  according  to 
the  description  in  the  book  of  creation,  193. 
In  the  universe  nothing  was  created  more 
perfect  than  a  woman  of  a  beautiful  coun- 
tenance and  becoming  manners,  56.  The 
woman  receives  from  the  man  the  truth  of 
the  church,  125.  Woman,  by  a  peculiar 
property  with  which  she  is  gifted  from  her 
birth,  draws  back  the  internal  affections 
into  the  inner  recesses  of  her  mind,  274. 
Affection,  application,  manners,  and  form 
of  woman,  91,  218.  Women  were  created 
by  the  Lord  affections  of  the  wisdom  of 
men,  56.  They  are  created  forms  of  the 
love  of  the  understanding  of  men,  187. 
Women  have  an  interior  perception  of  love, 
and  men  only  an  exterior,  47*.  In  assem- 
blies where  the  conversation  of  the  men 
turns  on  subjects  proper  to  rational  wis- 
dom, women  are  silent,  and  listen  only,  the 
reason  why,  165.  Intelligence  of  wisdom, 
218.  Women  cannot  enter  into  the  duties 
proper  to  men,  175.  Difference  between 
females,  women,  and  wives,  199.  See  Wife. 
Wonders  conspicuous  in  eggs,  416. 
Wood  signifies  natural  good,  77.  Woods 
of  palm-trees,  and  of  rose-trees,  77. 

Word,  the  ancient,  at  this  day  is  lost, 
and  is  only  reserved  in  Great  Tartary,  77. 
The  historical  books  of  this  Word  arc 
called  the  Wars  of  Jehovah,  and  the  pro- 
phetic books  The  Enunciations,  77. 

Word,  the,  with  the  most  ancient,  and 
with  the  ancient  people,  77. 

Word,  the,  is  the  Lord,  516.  In  every 
thing  of  the  Word  there  is  the  marriage  of 
good  and  truth,  516.  The  Word  is  the 
medium  of  conjunction  of  the  Lord  with 
man,  and  of  man  with  the  Lord,  128.  In 
its  essence  it  is  divine  truth  united  to  di- 
vine good,  and  divine  good  united  to  di- 
vine truth,  123.  It  is  tiie  perfect  marriage 
of  good  and  truth,  128.  In  every  part  of 
the  Word  there  is  a  spiritual  sense  cor- 
responding to  the  natural  sense,  and  by 
means  of  the  former  sense  the  men  of  the 
church  have  conjunction  with  the  Lord, 
and  consociation  with  angels,  532.  The 
sanctity  of  the  Word  resides  in  this  sense, 

471 


532.  While  man  reads  the  Word,  and  col- 
lects truths  out  of  it,  the  Lord  adjoins  good, 
128. 

Workhouses,  infernal,  264.  See  also  54, 
80,  461. 

Works  are  good  or  bad,  according  as 
they  proceed  from  an  upright  will  and 
thought,  or  from  a  depraved  will  and 
thought,  whatever  may  be  their  appearance 
in  externals,  527.   Good  works  are  uses,  10. 

World  of  Spirits,  the,  is  intermediate 
between  heaven  ami  hell,  and  there  the 
good  are  prepared  for  heaven,  and  the 
wicked  for  hell,  48*,  436,  461,  477.  It  is 
in  the  world  of  spirits  that  all  men  are  first 
collected  after  their  departure  out  of  the 
natural  world,  2,  477.  The  good  are  there 
prepared  for  heaven,  and  the  wicked  for 
hell;  and  after  such  preparation,  they  dis- 
cover ways  open  for  them  to  societies  of 
their  like,  with  whom  they  are  to  live 
eternally,  10,  477. 

World,  tiie  natural,  subsists  from  its 
sun,  which  is  pure  fire,  880.  There  is  not 
any  thing  in  the  natural  world  which  is  not 
also  in  the  spiritual  world,  182,  207.  In  the 
natural  world,  almost  all  are  capable  of 
being  joined  together  as  to  external  affec- 
tions, but  not  as  to  internal  affections,  if 
these  disagree  and-appear,  272. 

World,  the  spiritual,  subsists  from  its 
sun,  which  is  pure  love,  as  the  natural 
World  subsists  from  its  sun,  380.  In  the 
spiritual  world  there  are  not  spaces,  but 
appearances  of  spaces,  and  these  appear- 
ances are  according  to  the  states  of  life  of 
the  inhabitants,  50.  All  things  there  ap- 
pear according  to  correspondences,  76.  All 
who,  from  the  beginning  of  creation  have 
departed  by  death  out  of  the  natural  world, 
are  in  the  spiritual  world,  and  as  to  their 
loves,  resemble  what  they  were  when  alive 
in  the  natural  world,  and  continue  such  to 
eternity,  73.  In  the  spiritual  world  there 
are  all  such  things  there  as  there  are  on 
earth,  and  those  things  in  the  heavens  are 
infinitely  more  perfect,  182. 

Obs  — The  spiritual  world  in  general  com- 
prehends heaven,  the  world  of  spirits, 
and  hell. 

Worms.  —  Wonders  concerning  tbem, 
418.    Silk-worms,  420. 

Worship,  the,  of  God  in  heaven  returns 
at  stated  periods,  and  lasts  about  two  hours, 

23. 

Wrath. — If  love,  especially  the  ruling 
love,  be  touched,  there  ensues  an  emotion 
of  the  mind  (animus) ;  if  the  touch  hurts, 
there  ensues  wrath,  358. 

Writers. — The  most  ancient  writers, 
whose  works  remain  to  us,  do  not  go  back 
beyond  the  iron  age,  73.    See  Writings. 

Writings,  the,  of  the  most  ancient  anc' 
of  the  ancient  people  are  not  extant ;  the 
writings  which  exist  are  those  of  authors 
who  lived  after  the  ages  of  gold,  silver,  and 
iron,  73.  Writings  of  some  learned  au- 
thoresses, examined  in  the  spiritual  world 
in  the  presence  of  those  authoresses,  175. 
The  writings,  which  proceed  from  ingenni- 


CONJUGIAL  LOVE. 


ty  and  wit,  on  account  of  the  elegance  and 
neatness  of  the  style  in  which  they  are 
written,  have  the  appearance  of  sublimity 
and  erudition,  but  only  in  the  eyes  of  those 
who  call  all  ingenuity  by  the  name  of  wis- 
dom, 175.  Writing"  in  the  heavens,  182, 
826. 

Xenophon,  151*. 

Youth. — In  heaven,  all  are  in  the  flower 
of  youth,  and  continue  therein  to  eternity, 
250.  All  who  come  into  heaven  return  in- 
to their  vernal  youth,  and  into  the  powers 
appertaining  to  that  age,  and  thus  continue 
to  eternity,  44.  Infants  in  heaven  do  not 
grow  up  beyond  their  first  age,  and  there 
they  stop,  and  remain  therein  to  eternity, 
411,  444;  and  that  when  they  attain  the 
stature  which  is  common  to  youths  of  eight- 
een years  old  in  the  word,  and  to  virgins 
c:' fifteen,  444. 

Youth. — In  heaven  they  remain  forever 
is  a  stato  of  youth,  355.   bee  Age. 

V<'crn,  A.— Tho  state  of  marriage  of  a, 

472 


youth  with  a  widow,  322.  How  a  youth  j 
formed  into  a  husband,  199. 

Youthful. —  With  men,  the  youthftJ 
principle  is  changed  into  that  of  a  husband, 
199. 

Zkal  is  of  love,  358.  Zeal  is  a  spiritual 
burning  or  flame,  359.  Zeal  is  not  the 
highest  degree  of  love,  but  it  is  burning 
love,  358.  The  quality  of  a  man's  zeal  is 
accordins  to  the  quality  of  his  love,  362. 
There  are  the  zeal  of  a  good  love  and  th© 
zeal  of  an  evil  love,  362.  These  two  zeals 
are  alike  in  externals,  but  altogether  unlike 
in  internals,  363.  The  zeal  of  a  good  love 
in  its  internals  contains  a  hidden  store  of 
love  and  friendship ;  but  the  zeal  of  an  evil 
love  in  its  internals  contains  a  hidden  store 
of  hatred  and  revenge,  365.  The  zeal  of 
conjugial  love  is  called  jealousy,  367.  Wives 
are,  as  it  were,  burning  zeals  for  the  pres- 
ervation of  friendship  and  conjugial  confi- 
dence, 155*. 

Zealous  (Zelotes). — Why  Jehovah  in  th« 
Word  is  called  zealous,  366. 


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